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THE 



WORKS 



OF THAT EMINENT SERVANT OF CHRIST, 



JOHN BUNT A 



MINISTER OF THE GOSPEL. 



ILLUSTRATED EDITION. 



TWO VOLUMES IN ONE. 



PHILADELPHIA: 
BRADLEY & CO., 66 N. FOURTH STREET 
1871. 



nil 



Entered according to Act of Congress, in the year 1871, by 
BRADLEY & CO., 
In the Office of the Librarian of Congress, at Washington. 



Westcott & Thomson, 
Stereoiyfets, Philada. 



Caxton Press of 
Sherman & Co., Philadelphia 



i 

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INTRODUCTION 

TO THE 

COMPLETE WORKS OF JOHN BUNYAN. 

By Eev. JOHN P. GULLIVER, D.D., 
President of Knox College, Galesburg, Illinois. 



The career of Bunyan is a marvel. It will repay the labour of a careful analysis 
by the rhetorician, the orator, the writer of fiction, the preacher, the Sabbath-school 
teacher and the Christian parent ; for each of these may draw out from some portion of 
his multifarious productions the secret of success in his own department of effort. 



THE SUCCESS OF BUNYAN. 

Bunyan was successful even in his wickedness. He styles himself, as Paul did, " The 
chief of sinners." In both cases the title was deserved, not so much on account of eminent 
depravity as of eminent ability and energy. All the natural qualities which afterward 
gave him power as a Christian preacher and writer were exhibited in his leadership in 
profanity, in revilings, and in all iniquity. 

Bunyan was successful as a Christian man, as a popular orator, as a practical religious 
writer, and to no small extent as a theologian. In some of these departments his suc- 
cess has been most remarkable. 

Bunyan was an illiterate man. He was an ordinary mechanic — 

"a tinker," as the parlance of the times termed him. Unlike the The literary rank 

L m of Bunyan. 

craftsmen of our nation and age, he had enjoyed only the most 

limited opportunity for education. Yet his language possesses some of the highest quali- 
ties known to rhetoric ; his thought, even in his most abstract treatises, where it is cum- 
bered with the system of minute subdivision then in vogue, is precise, discriminating, 
comprehensive, and at times profound ; while the peculiar vitality of the Pilgrim's 
Progress and the Holy War has made them the delight alike of child and man, of the 
cottager and the king, of the cultured and the unlettered. If there is any book 
except King James' Bible which has a surer prospect than any other of a permanent 
place in English literature, that book is Bunyan's Pilgrim's Progress. Is it claiming too 
much if it is placed on an equality, in this respect, even with the Paradise Lost and the 
plays of Shakespeare? 

In language, Bunyan certainly has the advantage, for he wrote 
in the dialect of the English Bible, which was the popular dialect of Bunyan's lan- 
the day, modified and elevated to suit the sacred use to which it was 



4 INTRODUCTION TO THE COMPLETE WORKS OF JOHN BUNYAN. 



applied. The words of Shakespeare already require a glossary. Much of his vocabu- 
lary, though by no means the whole of it, is destined to become as obsolete as that of 
Chaucer is now. But the most unlettered reader finds no obscurity clouding the words 
of Bunyan's allegories. They are taken from the very warp and woof of the English 
language, not merely as it was spoken at the time, but as it has been spoken since, and 
as it will continue to be spoken so long as the English Bible gives law to English speech. 
The words of the royal Milton, immortal as they will surely be among the learned, 
are growing yearly less intelligible to the people. But the words of Bunyan, aside from 
an occasional quaintness, are as easily understood by the English-speaking population 
of the world as they were the day they were written. 

In other respects than in language it would be presumptuous to 

Bunyan s literary com p are Bunyan with the masters of English literature. His clas- 
resources. 1 J ° 

sical training was confined to Fox's "Book of Martyrs" and the Bible. 

His early reading was comprehended by "The Practice of Piety" and the "Plain 
Man's Pathway to Heaven" — two books which constituted the only marriage-portion 
of his wife. But the paucity of his resources only renders more wonderful the results he 
gained. If we consider literary success to consist in power over men, it may be doubted 
whether Bunyan should not still be placed in the very front rank. The impersonations 
of Shakespeare will undoubtedly be as permanent as are the traits of the human nature 
which he has photographed. But it can be said, with equal truth, that the impersona- 
tions of Bunyan, rude and unfinished as they sometimes seem, will possess an interest 
so long as the process of man's redemption from sin is a thing which angels or men 
desire to look into. The classic machinery of Milton's visions, grand and impressive 
as it certainly is, begins to seem ponderous and unwieldy to the readers of our times, 
as if we were made the spectators of a tournament of mediaeval knights in iron armour. 
But the creations of the Interpreter's House, Doubting Castle, the Valley of the Shadow 
of Death, and of the Land of Beulah, are as clear and fresh and beautiful to the readers 
of the nineteenth as to those of the sixteenth century. 

The literary immortality which has been an object of intense ambition to many of 
the most gifted men of the race has been gained, without a thought or an effort, by the 
humble story-teller of Bedford jail. 

Similar remarks might be made concerning the theological rank 
ic^rank 1 S the ° l0g °^ tnese writings. Not a despicable theologian in his graver homi- 
lies, Bunyan becomes almost an inspired prophet in his religious fic- 
tions. The greatest of the systematic theologians will be left behind by the progress 
of the careful study of God's truth. But when Augustine and Calvin and Edwards 
have ceased to be recognized as authorities, the theology they taught, changed from the 
abstract to the concrete, will be studied and accepted in the simple adventures of Chris- 
tian and his family, in the deeds of Faithful and the experience of Hopeful, and in the 
wonderful sights of the Delectable Mountains. 

That such anticipations concerning the literary "immortality" of 

The early success ^ese un jq ue WO rks of sanctified genius are not visionary, mav be 
of Bunyan s works. 1 . ° J ' J 

safely argued from their immediate success at the time of their pub- 
lication, and from the permanency of their high place in literature since. The sale 
which followed their first publication in England, amounting to more than one hundred 
thousand copies — an immense issue for the times — their republication in the infant colo- 
nies of New England, their speedy translation into the languages of the French, the 
Dutch, the Flemings, the Highland Scotch, and the Irish, is but the introduction of a 
career of influence and popularity to which, among uninspired writings, the works of 
Shakespeare present perhaps the only parallel in the history of literature. 



INTRODUCTION TO THE COMPLETE WORKS OF JOHN BUN Y AN. 5 

Such a phenomenon in the world of letters, and such a power in the kingdom of 
Christ, challenge a scrutinizing examination alike from the critic and the Christian. 



THE SPECIAL SUBJECT OF THIS ESSAY. 

Our main inquiry in this essay will be for the causes of this success. 

What made Bunyan for six years after his conversion a conventi- Inquiry for the 
cle exhorter so formidable to the proud Episcopate of the realm that guccess° Bunyans 
only the thick walls of the Bedford jail, under the sentence of the 
Bedford justices, sustained by no less a jurist than Sir Matthew Hale, could protect 
the English hierarchy against his sturdy blows ? 

Why should the refusal to use the "Book of Common Prayer" — a frequent and in 
most men a scarcely noticeable violation of the bigoted English statutes of the day — 
have become a crime of such magnitude in Bunyan as to demand the expiation of a 
twelve years' imprisonment ? [/ 

What was the inspiration that made those twelve years an era in English literature, 
and endowed the Bedford jail with a literary celebrity not inferior to that of the Arno 
and the Avon ? And what was the spell which, after his release, drew constant crowds 
to the dreamer's spacious chapel in Bedford ? 

It is plain that the discovery of Bunyan's secret, if our analysis be delicate enough 
to catch and retain for examination a quality so spiritual, would render a most im- 
portant service to all who, in any capacity, are seeking "to preach the gospel to every 
creature." 



THE PREACHING OF BUNYAN COMPARED WITH THE PREACHING OF OUR 

SAVIOUR. 

The writer who can at the same time inform the intellect and move the sensibilities, 
has reached the perfection of his art. The speaker who can "so speak" as to affect at 
once the scholar and the peasant, and to charm all classes of men by the same spell, is 
the consummate orator. Among the examples of such success, Jesus our Saviour stands 
unapproached. Of his merely human imitators, perhaps none has achieved so great and 
so permanent success as John Bunyan. To analyze the style of the one and to deter- 
mine the elements of his power will be to discover the secret of the 

other. Such an analysis, moreover, will give the solution of one of T ^ e solutlon of J 
•> \ . great question of 

the most important questions of our era, viz. : How may the gospel be our era> 

so preached that men shall crowd to hear it, as they thronged the 

river banks in the days of John the Baptist, as they covered the mountain acclivities to 

listen to Jesus of Nazareth, and as they flocked to the spacious chapel in Bedford and 

hung entranced upon the lips of Bunyan ? 

Contrary to a very common impression, it must be admitted that 

our Saviour was eminently a doctrinal preacher. Whether his success . 

j * m trmal preacher. 

were owing to this peculiarity, or whether he was successful in spite 
of it, no man can question the fact that instruction, and that in the deep things of God — 
in "those things which," as he himself says, "had been kept secret from the founda- 
tion of the world " — was his constant aim. That is a most superficial and unappreciative 
view of Christ's teaching which supposes it to have been wholly or chiefly confined to the 
sphere of practical ethics. From the Sermon on the Mount, which is a most compact 
and profound doctrinal discourse, to the conversation with Peter in the twenty-first 
chapter of John, which was a most acute analysis of the "evidences of regeneration," 



6 



INTRODUCTION TO THE COMPLETE WORKS OF JOHN BUNYAN 



" his doctrine drops as the rain and distils as the dew." Such themes as the origin of 
evil and its proper treatment, the nature, origin, and evidences of the new birth, the im- 
possibility of salvation by personal goodness, the necessity of faith to produce personal 
goodness, the mystery whereby Christ, " being a man, made himself equal with God," the 
peculiarities of the kingdom of heaven as compared with human governments, the abso- 
lute, Divine control over free human acts, the essential unity of the believing soul and 
its Saviour, together with many another of the most profound and even metaphysical 
truths, such as are calling forth the liveliest denunciations of the sensational preacher 
of our era, were the themes of his daily discourse. 

Nor need we hesitate to admit that this richness in doctrinal dis- 

Doctrme essential cuss i on was a positive and even a prime element in his success, as it 
to all popular sue- . , , . i i . n 

cegg must be m all permanent success in popular teaching, everywhere 

and in every age. Truth is the natural pabulum of the human soul. 

From infancy to old age, among barbarians and philosophers, the inquiry is the same : 

"What is truth?" If the. feelings are moved, or the will is determined, it is always by 

means of something thought — that is, through the intellect. Even the fancies of the 

poetical preacher are attractive only through their verisimilitude. Christ gave to the 

famishing minds about him this bread of life in rich abundance, and they who ate of it 

never knew hunger again. 

To say that the writings of Bunyan, the most attractive religious 

Bunyanalsoadoc- teacher f mo dern times, are distinguished for their wealth of doc- 
trinal preacher. 1 . ° 

trinal truths, is to repeat what every reader, even 01 his most popular 

works, well knows. In his three great religious dramas, the Pilgrimages of Christian 
and Christiana and the Holy War, every character is a personified fact, and every 
incident is a vitalized doctrine. No man can thoroughly understand the Pilgrim's Prog- 
ress without becoming an accomplished theologian. The power of the book is largely due 
to this fact. As a story, it has no plot. Its characters are simple enough for a nursery 
tale. Its fancies are quaint, and even rude. The playwright and the bookmonger would 
ridicule an author who should expect success with the public by the use of such simple 
machinery. Yet the Pilgrim's Progress is successful, more successful, certainly in 
popular impressiveness, than even the plays of Shakespeare, to which, in some respects, it 
bears a marked resemblance, but to which, in all the requisites for dramatic impression, 
except the single one now under discussion, it would be preposterous to compare it. 
The peculiar power of the book is to be found in its presentation of truth. The doc- 
trines bristle along its pages like cannon upon the walls of a citadel. The attention of 
the reader is constantly aroused by a strong, bold, and almost explosive utterance of the 
successive truths of evangelical Christianity, reinforced, almost uniformly, by a scrip- 
tural reference, and expressed with such unquestionable common sense as to silence cavil 
before it can be spoken. 

The opening scene gives vividly a contrast between justification by faith and by 
works, which is equal in polemic power to a dozen controversial treatises. In the prog- 
ress of the allegory all the great doctrines, from total depravity to the resurrection, are 
clearly set forth, with the omission of scarcely a shade or a phase which has any prac- 
tical adaptation or value. The reader is constantly stimulated by new discoveries. He 
adds, from each page, something to his store of thought on the profoundest and mightiest 
themes which can engage the human mind. He is not only entertained, but he is con- 
scious of being instructed. His pleasure is accompanied with respect for the author, 
for the work, for himself as engaged in the best culture both of mind and heart, and 
for the system of Christian doctrine which shines out so clearly and gloriously from the 
simple narrative he is reading. 



INTRODUCTION TO THE COMPLETE WORKS OF JOHN BUNYAN. 



7 



In these particulars a marked similarity is to be traced between the writings of Bun- 
yan and the teachings of the " Great Teacher." 

Modern preachers who specially aim at popularity usually seek it Jesus a popular 
by avoiding doctrine, especially in its more profound and analytic P reacher - 
forms. Our Saviour, as we have seen, as well as the humble preacher of Bedford, while 
preaching the doctrines, attained an unparalleled degree and permanence of popularity. 

How was this accomplished ? The inquiry is a vital one. Upon its solution the ques- 
tion of the success of the Church in preaching the gospel to the world which lieth in 
wickedness depends. 

Now, if we look at the manner of the teaching of Christ, as we 
have already examined its matter, we shall observe, first, that the . e ., man -" er 

J ... Christ s teaching. 

truth he uttered was spoken with precision, so that he was never 

obliged to retract or amend his words. It was spoken, also, plainly, The raanner of 

except in cases when he chose to give an esoteric cast to his lan- . r 1 s P recise > 

-t^ p . . plain, impressive, 

guage, in order to communicate to his disciples instructions which the 

multitude were not prepared to receive. Never was the apparatus of language so skil- 
fully used to bring the conclusions of metaphysical philosophy and the direct revela- 
tions of the heavenly Father within the reach of the humblest intellect. 

It was spoken impressively also. The words which he uttered were words of grace, 
of a rare and exceeding beauty — so that men "wondered at the gracious words which 
proceeded out of his mouth." 

They were concrete words. An abstract truth was seldom presented 
alone, but generally in its combination with some familiar, every-day C0 ^rete S language 
object. The definition of neighbour is the story, " A man went down 
from Jerusalem to Jericho." Evil is tares; good is wheat. The great perplexing 
problem of the permission of sin is solved by an ordinary farmer in an ordinary opera- 
tion of agriculture. Instead of stating a philosophical problem and giving a philoso- 
phical solution, he turns to his hearers, and with a " But what think yef" he proceeds to 
tell a simple story, in which the principle he would teach is involved, and then leaves 
the conclusion to their own discernment, only adding the caution, "He that hath ears to 
hear,, let him hear." 

But the great power of the preaching of Jesus was its personality. 
It struck home. Men felt that they were dealing with one who under- Christ 3 manner 

J ° personal. 

stood them. The Pharisees very often "perceived that he spake of 
them." Sometimes a more promiscuous crowd were struck by a penetrative word as 
with a shock from an electric battery, and, " being convicted by their own consciences, 
went out, one by one, beginning, at the oldest, unto the last." All his preaching 
showed that " he knew what was in man." This personality was not only seen in appeals 
to the conscience. He touched the heart also. He was full of human sympathies. It 
is true that his keen analysis delighted the perplexed intellect, and that his clear illus- 
trations made even "wayfaring" men, though fools in ignorance, exult in the pos- 
session of some grand truth which prophets and wise men had desired to see, but had 
not seen it. But it was his love, or to express the thought more pre- 
cisely, it was his broad, sympathetic humanity, that chiefly made great hmnanfty S br ° ad 
multitudes follow him in the city and upon the mountain, across the 
sea and into the wilderness, held by a spell which they could hardly have defined, and 
yet were unable to resist. The word humanity is used rather than the word love, in this 
connection, because something more is meant than a simple feeling of tenderness or a 
desire to promote happiness. The word is used to designate sympathy with all human 



8 



INTRODUCTION TO THE COMPLETE WORKS OF JOHN BTJNYAN. 



emotion and aspiration, as well as with men's modes of thought and habits of life. It is 
the sentiment described by the heathen poet when he said : " I am human, and nothing 
which is human is foreign to me." Jesus showed himself a man under all circum- 
stances. He was tempted at all points as man is, and knew how to succour tempted 
man. There was nothing regal or priestly or even sombre about him. The tradi- 
tional assertion, "Our Saviour wept, but was never known to smile," has more an- 
tiquity than authenticity. He certainly never betrays any anxiety about his dignity. 
He shows the most intense hatred of formality and of all the requirements of religious 
etiquette. He can hardly conceal his contempt for the ecclesiastical martinets who 
sought to stone him because he had made a man every whit whole on the Sabbath 
day. He taught that the Sabbath, and so all God's institutions, was made for man, 
whom God made, and as God made him. He preached a gospel which was antagonistic 
to sin in man, but not antagonistic to man. His teaching and his life were full of this 
beautiful and sympathetic humanity. Men instinctively felt that Jesus was their fellow, 
a man indeed absolutely pure, and a being in some relations infinitely more than man, 
but in his human relations a being on their level. While he sometimes drew from 
them the adoring exclamation, "My Lord and my God!" at other times they hesi- 
tated not to ask querulously, "Lord, carest thou not that we perish?" while provident 
Martha, in the very tenderest mood of grief, reproached him, with the familiarity 
of a sister, in the words, "Lord, if thou hadst been here, my brother had not died." 
The scenes at the blessing of the children, at the grave of Lazarus, at the summary 
ejection of the money-changers from the temple, are only excerpts from a life of intense 
sympathy with all that is human in man. He was a stranger only to the sin of man, 
alienated only from the progeny of evil in the soul — the works of those who are of their 
father the devil, and who do his deeds. 

This broad, deep humanity, tinging all the language of his teaching and interpene- 
trating its very substance, seemed, when he spoke, to envelop speaker and hearers in one 
comprehensive, magnetic atmosphere, and made their hearts beat together as one, till 
the very life of Christ was communicated to those around him, and an all -enveloping 
sympathy — which was more than a sympathy, which was a substance, unseen and ethe- 
real, but potential and pervading — made the vastest multitude one intellectual and moral 
being, thinking, feeling, moving with the one master spirit. It is no wonder they 
were astonished at his power over them, or that his bitterest enemies were compelled to 
exclaim, "Never man spake like this man." 

A discriminating and thorough analysis of the teaching and oratory 
The same elements o ^ ^ Q g reat mas t ers of eloquence will show that, in various propor- 
of power in all pop- . x ' r r 

ular orators. tions, the elements of power now enumerated have been present in 

their speech and writings. It will also be found that this power has 
been just in proportion to the perfection they ha<t< attained in these various essentials 
of true eloquence. 

There may be profound thought which is yet not precise and clear, and the result will 
be only bewilderment in the hearer. There may be clear thought which is not profound 
or original or forcible, and the result will be, at the best, only a patient approval of 
what is to the audience a very dull discourse. Or the thought may be both clear and 
profound, while the words are anything but "gracious words." The rhetoric may be 
rough or pedantic, or suggestive of disagreeable associations, or flighty with prettinesses 
or rotund with bombast. Or the composition may be faultless in thought and expres- 
sion, and yet may be so abstract in form that the common people will be far from hear- 
ing it gladly, while even the philosopher will experience a stir of the thoughts rather 



IXTBODUCTIOX TO THE COMPLETE WORKS OE JOIIX BTJXYAN. 







than a quickening of the conscience or a marshalling of the purposes to right action. Or 
the preacher may have the clearness of Addison, the profundity of Plato, the beautiful 
diction of Vaughn, and the concreteness of Dean Swift, all combined, yet, if he be not 
interpenetrated with humanity and surrounded with it as an atmosphere, he will never 
do what Luther did, nor what Whitefield did, nor what Bunyan did, nor, even at a dis- 
tant approximation, what Christ did. 

Perhaps this analysis of manner in the successful religious teacher 
will guide us to the secret, in part at least, of Bunyan's great and 0V g "^* n S power 
continued influence over all classes of men while teaching the whole 
circle of Christian doctrine. 

In the first place, then, every reader of Bunyan must have observed the precision and 
clearness of his style and thought. The reader is never compelled to 

.-, -. ,. mi • i Clearness of Bun- 

go over a sentence the second time, ine impression it makes upon & ^, s gt ]g 
his mind is clear, well-cut, and immediate. Occasionally he comes 
upon a sentence whose quaintness gives him a moment's pause, as when Faithful com- 
mences his defence before the court at Vanity Fair in this way: " That he had only set 
himself against that which had set itself against Him that is higher than the highest." But 
the delay reveals to him a pith and richness of meaning which will be likely to make 
him linger upon the sentence till it is indelibly printed upon his memory. Generally, 
however, the thought of the author is seized at once. The impression upon the imagina- 
tion and feelings is not impaired by even the least perplexity of the intellect. Each sen- 
tence is a nail fastened in a sure place. 

The suggestion that Bunyan is a profound writer will hardly, how- 
ever, be so readily assented to. Certainly, if our idea of profundity ^^K V xofoxm± 
in a writer is that he shall be shadowy and unintelligible, or that he 
shall be abstract, or that he shall wander into the regions of the unknown and the un- 
knowable, then Bunyan is not profound. Bunyan is no Ralph Waldo Emerson. He is 
no German philosopher turned into a mere ghost of a man by the excessive subjectivity 
of his speculations. He is no propounder of theories concerning matters which no theory 
can explain. The theologians of all the evangelical schools accept the Pilgrim's Prog- 
ress. It does not even enter their ancient battle-grounds. 

But if to be profound is to go to the bottom of the subject in hand, if it is to follow 
with a sharp analysis the dividing line between things that differ, if it is to search every 
element that enters into a just and safe conclusion, then Bunyan is profound. 

The way of life is the subject of the Bible. To point out that way a certain number 
of facts and truths are considered necessary by Infinite Wisdom. These, when arranged 
systematically and discriminated from error, constitute our systems of theology. 

The way of life is also the subject of Bunyan's allegories. It would 
be a curious experiment should some constructive mind attempt to of^"^"! s J stem 
draw from them a system of underlying doctrine, as theologians have 
done from the Bible. If nothing were omitted which Bunyan uses, if all his qualifica- 
tions were noted and all perversions guarded against, there can be little doubt that a 
very complete body of divinity would be the result. It is this peculiarity which is the 
basis of Bunyan's strength. The reader is gaining truth — the food of the soul — in every 
line. 

That Bunyan has the next requisite of a popular style is evident. 

No reader doubts that he uses concrete rather than abstract terms, Banyans style 

concrete. 

or, more precisely, that he individualizes rather than generalizes his 

ideas. He invests the most abstract qualities with all the charm of a personal individ- 



10 INTRODUCTION TO THE COMPLETE WORKS OF JOHN BUN YAK 



uality. He turns a doctrine into an exciting adventure. He converts great moral facts 
into solid existences, as a mountain, a burden on the back, a man in a cage, a giant's 
castle, a celestial city. In this he closely follows the Bible, and never fails to appropri- 
ate its imagery when it is possible to do so. There is nothing in Shakespeare more per- 
fect than the impersonations of Obstinate and Pliable in the very beginning of his story. 
The description of Vanity Fair, its streets, its rulers, its citizens, and its doings, makes 
a group which the painter could transfer almost unchanged from the paper to the 
canvas. In the Holy War the generalizations of mental philosophy in all their 
multitude rise before us in the form of walls and gates and magistrates and armies, as 
if "spirits from the vasty deep" had suddenly taken to themselves form and solidity, 
and were lifting their huge proportions all around us. What a study is his nomencla- 
ture alone ! Who but Bunyan would have concocted such a catalogue as this of the 
court at Vanity Fair? 

Judge, My Lord Hate-good. 

Witnesses, Envy, Superstition, and Pick-thank. 

The Prince of the Realm, Beelzebub. 

The Nobility, Lord Oldman, Lord Carnal-delight Lord Luxurious, Lord Desire-of- 
vain-glory, Lord Lechery, Sir Having-greedy. 

The statutes are acts come down from Pharaoh, Darius, and Nebuchadnezzar! 

The roll of the Jury puts a fitting climax upon this pyramid of personification : Mr. 
Blindman, the foreman, Mr. No-good, Mr. Malice, Mr. Love-lust, Mr. Live-loose, Mr. 
Heady, Mr. High-mind, Mr. Enmity, Mr. Liar, Mr. Cruelty, Mr. Hate-light, Mr. Im- 
placable ! 

What an immense acquisition of power w T ould come to many of the 

Defect of mo era arj ] est; preachers of our era if they could learn Bunyan's art of giving 
preachers. A m J J ° ° 

to their airy abstractions " a local habitation and a name," not by 

descriptive appellations, but by descriptive impersonations ! The whole power of many 
preachers, otherwise of very inferior abilities and attainments, lies in the possession of 
this art. Let the philosopher and the scholar beware how they despise a gift which, 
however unnecessary within the walls of the university, is one of the grand instrument- 
alities by which men are to be brought up from the East and the West and the North and 
the South to sit down together in the kingdom of God. 

Bunvan's broad Bunyan's humanity, by which we mean, as before, a broad and deep 
humanity. sympathy with all that belongs to men, is another of the chief ele- 

ments of his power. He comes into contact with his readers at every 
point. He is so guileless, so frank, so fearless, so kindly, so keen, so witty, so intensely 
in earnest, that, before you are aware of it, he has thrown over you the spell of an en- 
chanter. No man ever attained more perfectly the divine art of drawing human beings 
"with the cords of love and the bands of a man." 

The element of humour plays a very important part in this attract- 
m ^ nyan s hu ~ ive process — not less important because there is no open expression of 
it. It would shock some persons to hear the intimation that our 
Saviour ever indulged in humour. But a fair analysis would readily detect something 
closely analogous to this fascinating quality in many passages, especially those of a con- 
troversial character. The repartees made to the ecclesiastical lawyers who attempted to 
" entangle him in his talk" had in them that sense of logical absurdity and that enjoy- 
ment of deserved personal discomfiture which are important elements in the higher grades 
of humour. The scene at Gadara, when the devils were taken at their word and sent 
into a herd of swine, is essentially ludicrous, and may have been intended to match the 



INTRODUCTION TO THE COMPLETE WORKS OF JOHN BUN Y AN. 11 



malignant design of these rampant spirits, of drawing Jesus into trouble with the Gad- 
arene pork-merchants by bringing them and their boasted power into ridicule. 

Bunyan is full of humour, though he is too serious and earnest to wish to employ it 
except in his exposures of error and wickedness. What an exquisite bit of satire, for 
example, is the conversation with By-ends, just after Christian leaves Vanity Fair, "the 
parishioner of Mr. Two-tongues" and "the lineal descendant of a waterman who got his 
living by rowing one way and looking the other," by which laudable occupation, remarks 
Mr. By-ends, " I got most of my estate." 

The same keen quick perception of the incongruities and contradictions, which are 
the staple of all rhetorical retributions for folly and pretence, pervades all Bunyan's 
works, and constantly draws toward him the peculiar sympathy which the story-teller 
and the wit are sure to awaken. Let not the Christian teacher who possesses this 
charming gift consider it only a misfortune and an impediment. Carefully employed, 
it will bring him, more quickly than any other, into a magnetic sympathy with men. 
The most violent prejudices against an orator or his cause may often be dispelled by 
a few pleasantries. Wit can give even to logic a finer edge and a sharper point. Hu- 
mour may play over the surface of the most serious discourse, as heat-lightning over 
the moonless sky, not obtrusively, yet lighting all the firmament of thought with a be- 
witching iridescence. 

Every page of Bunyan's allegories, and every verse of his quaint but rude poetry, 
wavers in this magnetic atmosphere of humour. What, for example, could be more 
suppressed, and yet effective, than the sly sarcasm of the lines in w r hich he describes the 
reception of his Pilgrim's Progress by his immediate friends ? 

" Then I set pen to paper with delight, 
And quickly had my thoughts in black and white. 
For having now my method by the end, 
Still as I pulled, it came : and so I penned 
It down ; until it came at last to be, 
For length and breadth, the bigness which you see. 

" Well, when I had thus put my ends together, 
I showed them others, that I might see whether 
They would condemn them, or them justify ; 
And some said, ' Let them live ;' some, 1 Let them die ;* 
Some said, ' John, print it ;' others said, ' Not so ;' 
Some said it might do good^ others said, 'No.'" 

Closely connected with this quality of humour in Bunyan was that 
peculiar compound of self-forgetfulness and truthfulness w r hich for t 
want of an English name we have agreed to terrri naivete. This charming quality, 
which opens men's hearts like the pressing of a secret spring in the iron door of a money- 
vault, is conspicuous not only in the quotations just given, but in almost every sentence 
Bunyan wrote. We feel at home as soon as we begin to read. In a very few minutes 
we are on such terms of intimacy with the author that, while we are conscious of his 
access to the most secret places of our hearts, we feel that we have a free entrance to his 
also. 

If Bunyan preached as he wrote, as he undoubtedly did, he must in his very first sen- 
tence have introduced himself to his hearers and drawn them into the sphere of his per- 
sonal life. Edward Everett, when once asked how he gained the sympathy of a strange 
audience in a strange place so uniformly and quickly, replied, " I always search out 
some historical incident or some local association, through which I ingratiate myself with 
the people I am to address." Without egotism, certainly without vanity, but with a self- 



12 INTRODUCTION TO THE COMPLETE WORKS OF JOHN BTJNYAN. 



forgetful ingenuousness that goes out in sympathy and confidence toward others, and loves 
to make them sharers of his thoughts and hopes and joys, the preacher who partakes of 
the spirit of Bunyan will envelop his audience with the atmosphere of his own personal- 
ity. He will lay his heart upon the heart of each hearer till their beating is in unison.; 

Another element of this quality, which we have termed the human- 

Bunyan s rich im- - ^ Bunyan, is imaginative in its character. It is a part of our 
agination. J J J r 

humanity to love analogies. It impresses us much more to be told 

" God is a rock " than to be assured, in literal phrase, " God is firm and strong." A 
whole treatise upon conviction of sin cannot move us as does the picture of the Slough 
of Despond, in which Pliable appears crawling out upon one side and Christian catching 
the hand of Help on the other. The machinery of these allegories is certainly not elab- 
orate. On the contrary, it is very simple, if not rude. Yet it may well be doubted 
whether the most exquisite impersonations of Shakespeare or the grandest fancies of Mil- 
ton really make so strong and permanent an impression upon us as the story of the town 
of Mansoul, with its walls and its gates, its magistrates, its sovereigns, and its wars. Few 
have ever looked on the picture of the land of Beulah, and the passage of the Pilgrims to 
the Celestial City, without experiencing a glow of emotion such as even the masters of 
romance and song have seldom been able to inspire. The language of imagination was 
natural to Bunyan, as it was to our Saviour. He was writing another book, supposed 
to be "The Heavenly Footman," when, as he tells us, "before I was aware, I thus 
began," and the result was — The Pilgrim's Progress ! 

" And thus it was : I, writing of the way 
And race of saints in this our gospel day, 
Fell suddenly into an allegory, 
About their journey and the way to glory, 
In more than twenty things, which I set down. 
This done, I twenty more had in my crown ; 
And they again began to multiply 
Like sparks that from the coals of fire do fly." 

Such labour is play, and such play of the finest faculties of the mind of man is power. 
No culture is complete which fails first to develop, then to regulate, the imagination, and 
no man is the full possessor of the " humanity " now under discussion who is not master 
of the "humanities" by which it is trained and strengthened. 

In enumerating the various elements of Bunyan's power over men 

Bunyan s pathos. ^ mus t no t mit the mention of pathos. 

We have already spoken of sympathy with our common humanity on the side of its 
fancy, in its love of frankness, and in its appreciation of wit. But the human heart has a 
tender side also. \ Tears lurk close to smiles and fun frolics in the very arms of sadness. 
The heart-stricken Cowper wrote "John Gilpin" out of the depths of a troubled spirit. 
Gough, the orator of the heart, gives the warning, 

" If you have tears, prepare to shed them now," 

by a side-splitting joke, close upon which follows a picture of the drunkard's wife and 
babes, the home laid desolate, the generous, loving heart made fiendish by drink, 
which has the force of a thousand arguments to convince and persuade. 

The preacher of the Gospel handles themes full of the tenderest pathos. Love is 
the subject of the Gospel. Tenderness is its essential spirit. Ministration to the dis- 
eases and sorrows of the human heart is its chief work. We plead for no sickly, cer- 
tainly no sanctimonious, pathos. But when a man like Bunyan, full of vigour, with 
no vaporish humours, alive to all pleasant fancies and all generous wit, tells us of his 



INTRODUCTION TO THE COMPLETE WORKS OE JOHN BUNYAN. 



L3 



own protracted mental sufferings, or pictures those scenes of gentleness which especially 
abound in the narrative of Christiana and her children, he takes our hearts captive. 
We are clay in his hands. He moulds us as he will. 

This broad humanity in Bunyan is manifested still further in his 
ready sympathy in all the forms of human feeling. It is especially sy ^p" } t hy S ready 
conspicuous in his charity of spirit, which even his twelve years of 
imprisonment could not disturb so as to call out one sharp or bitter word toward 
his enemies. It is manifested in that infectious enthusiasm which is a 

, , „ . n l j i • i Bunyan's entbu- 

prime element of power m every successful career, and which com- 

S 1 <x s in • 

municates to ordinary men an inspiration of hope and courage and 

strength such as puts its author almost in the place of a deity among his followers. 

It is the combination of these and kindred qualities in Bunyan, constituting a broad, 
generous, well-developed humanity, which seems to have been the source of that peculiar 
magnetism which is so perceptible in his writings, and which must have been still more 
fully felt in his personal presence. 

If our analysis is correct, and if this magnetic humanity is one great 
source of the power which attained such development in Bunyan, and manit y essential to 
which is seen in absolute perfection in Him who, five days before his success, 
crucifixion, could fill Jerusalem and even the very courts of the Tem- 
ple with the hosannas of the populace, then every preacher of the gospel, whether by 
tongue or pen, should give to its culture the most assiduous study. 

It is not to be denied that a class of men who have none of the 
higher qualities we have named, who, unlike Bunyan, have little or no ^^y 6 ° f ^e^sa" 
real instruction to give, who sneer at "theology" because they know tional preachers, 
nothing about it, and who are held in deserved contenrpt by scholarly 
men, are notwithstanding getting and retaining the ear of the busy, mercurial, quick- 
witted American people, not by any means on account of their emptiness, but wholly in 
spite of it, and yet are wielding an amount of influence over public opinion and 
character which is undoubtedly preparing the way, first, for loose doctrine, then for false 
doctrine, and at last for a complete apostasy from Christ, both in opinion and life. 

The secret of the power of these preachers is to be found in their intense sympathy 
with men, and in the numerous points of contact with their audiences at which that 
sympathy is evolved. It is simple slander upon the people to say, as is often done, 
that they do not love thought. All men love thought, but they 
love something else better. They love a man better than they love w ^f at the people 
his thoughts. He who shows himself to be a man, highly developed 
in all the characteristics of a man as God made him, will be more to them than the 
greatest philosopher or the profoundest theologian. " And I," says our Saviour — not 
my doctrine, not my law, but I — "if I be lifted up from the earth, will draw all men 
unto me." 



BUNYAN'S WORKS A TRANSCRIPT OF HIS OWN EXPERIENCE. 

It still remains that another and a far more important secret of Bunyan's success should 
be mentioned. He wrote what he had himself experienced. His " Grace Abounding to 
the Chief of Sinners'' is the "Pilgrim's Progress" and the "Holy War" in a subjective 
form. It is easy to trace, in this account of his personal experience, the original of all 
the chief scenes of his allegories. Here is the Slough of Despond, and a miry place it 
was to poor Bunyan. The Interpreter's House stood hard by his home. The fight with 
Apollyon was a real one. Vanity Fair and its courts were a transcript of the society 



14 INTRODUCTION TO THE COMPLETE WORKS OF JOHN BTJNYAN. 



and government of the times in England. Some of the characters can even now be 
traced to the living men around him, and in Bunyan's day a large number must have 
been capable of identification. 

Without the terrible spiritual experience of Bunyan and his protracted sufferings, 
these immortal productions would have been impossible. The seed of the plentiful har- 
vest which they have brought into the kingdom of God was sown in anguish and tears. 

The force of this personal experience threw, often into a single sentence, the results of 
a lifetime of intense thought. It focalized under the eye of the reader the concentrated 
vitality of Bunyan's whole physical, intellectual and spiritual energies for long years. 
Here is the power of these works in one of its chief elements. While all the auxiliaries 
which we have named, of defined doctrine, of clear speech, of beauty in expression, of cor- 
rectness in conception, of personal application, of a large humanity in its humour, in its 
frankness, in its fancy, in its pathos, in its sympathy, in its charity, and in its inspiring 
enthusiasm, were present, yet none of them were present in such an eminent degree as 
to place the author where he is — in the very front rank of literature. In fact, the critic 
often feels that there is a deficiency in these particulars which suggests somewhat pain- 
fully the idea of poverty in literary resources. Still, he is conscious of power. He feels 
that the author has reached the end of writing, while he seems deficient in the qualities 
by which that end is ordinarily gained. Like the famous sentence of Massillon at the 
commencement of his sermon on the death of the Duchess of Orleans, " God only is 
great!" — which simple words caused a vast assembly to bow their heads in worship and 
awe — the words of Bunyan seem possessed of a power of which no critical account can 
be given. The explanation is, in part at least, that these words were forged upon the 
anvil of experience, and were ejected with the concentrated momentum of years of 
emotion and thought. 

So it has been with all great orators. The finest similes of Daniel 
All real eloquence -yy eDster were no t wrought out at the moment when they leaped, as if 

springs from pGr— * * 

sonal experience. unbidden, from his lips. They were the fruit of hours of elevated 

communion with nature and with truth, and when they were uttered 

Webster. they were a lightning-stroke, because the massed electricity of vast 

hidden regions of lofty emotion found vent in them. 

_ T , . „ Very simple were the words of Whitefield. The rudest collier 

Whitefield. , . ,. , , , 

among his audiences could have uttered them as easily as he. Yet 

when he raised his hands and exclaimed, " Oh the wonderful love of Christ!" vast assem- 
blies were bathed in tears, because these words, when uttered by Whitefield, meant vastly 
more than when uttered by an ordinary man. 

Napoleon Napoleon's charge at Lodi carried his troops victorious over bat- 

teries which had mowed down the columns of every other French 
general, because at the moment his whole military history was brought to the minds both 
of friend and foe, and the united force of a hundred battle-fields swept over the bridge 
of fire. The great chief himself recognized this principle of cumulation when he said 
to his army in Egypt, " From the summit of those pyramids forty centuries look down 
upon you." The deeds witnessed by those mute sentinels of history, during two-thirds 
of the world's life, commingled with the deeds of to-day, and every blow of the modern 
army gathered into itself the combined energies of ages of heroism. 

The words, as well as the deeds, of power which have moved the world have ever 
been the voice of the accumulated experience of generations. So the words by which 
one individual moves another must be the voice of accumulated personal experience. 
Our Saviour ^ ur Saviour penetrated in an instant the hearts of all about him, 
not only because he knew man, but because he had been tried as man 



INTRODUCTION TO THE COMPLETE WORKS OF JOHN BUN Y AN. 15 



is. He paints heaven and the glory of his Father, he describes hell in language of fear- 
ful power, because he speaks that which he knows and testifies that which he has seen. 
John could not be commissioned to write the Apocalypse of the future until he had 
been shown, amid the dark mountains of the isle of Patmos, the actual vision of the 
supernatural world. Even Paul could not be entrusted with his great message until he 
had been caught up in the third heaven and heard that " which it is not lawful for man 
to utter." In ordinary speech, the words of an eye-witness, though they are the same 
words, are always uttered with a zest which the manufactured utterances of a mere in- 
vestigator can never acquire. 

Bun van's rude and unfinished word-pictures stand before us in the 

1 Bunyan. 

warm colours and sharp outlines which belong to acts rather than repre- 
sentations. We do not read a biography. We see a life. Hence we are moved by Bun- 
yan's words as by a cry of agony or a shout of joy uttered at our side. We are in no 
mood to criticise the artistic execution, as if a dramatist were exhibiting before us. Here 
is living suffering and actual happiness. A human heart is uttering itself, not a musi- 
cal tone or an elocutionary inflection. This is the power of reality All the rules of mere 
representation here fail of application. 

The preacher who speaks out his own experience has a power which transcends all the 
canons of art. Art will unquestionably add to this power and bring it to a polished 
perfection, but it will not create it. The preacher who moves men must learn to say, 
not only "Thou art the man," but also, "I am the man." The former without the 
latter will be scolding, not preaching. It may be very faithful and very just, but men 
will grow worse under it rather than better. The latter without the former is simply 
the egoistic form of the sensational style. It is the insufferable personality of a coarse, 
vain man thrust between his hearers and the truth. But the two, united as they were in 
Bunyan, cry to men to escape the city of Destruction, where I lived ; to roll off their bur- 
dens at the cross, where I found pardon ; to avoid Doubting Castle, where I was ensnared ; 
to resist the Devil, with whom I contended in the Valley of Humiliation ; to eschew 
the allurements of Vanity Fair, which J have seen to " bite like a serpent and sting like 
an adder;" to seek the instruction and delights of the Delectable Mountains, where / 
have drunk of the river of God's pleasures. 

There is a sense in which the true preacher can say, " We preach not ourselves, but 
Christ Jesus, the Lord." There is another sense in which he can say, " We preach our- 
selves as your servants, for Jesus' sake." 

BUNYAN' S THOUGHTS AN INSPIRATION FROM GOD. 

We shall detain the reader only to call attention to one more element of Bunyan's 
power. He was a man in constant communion with God. His spiritual autobiography is 
not needed to assure us of this fact. All his writings bear testimony to it. Such a fact 
is of course beyond the scope of ordinary literary criticism. The power of the men who 
have received from God " a month and a wisdom which all their adversaries are not able 
to gainsay or resist " is a mystery to the critics of the Schools. They find in it only a 
new proof of the superstition of the ignorant masses, w T ho can be so moved without any 
apparent cause. But in this case, as in others, the foolishness of God is wiser than men. 
One divine word, though it be ever so simple, is mighty to the pulling down of the 
strongest holds. The man who utters that divine word possesses, it may be, not elo- 
quence, not learning, not logic, not any of the ordinary forces of the orator, but he has 
inspiration. In the highest spiritual sense, "the inspiration of the Almighty hath given 
him understanding," and with understanding comes power. 



16 INTRODUCTION TO THE COMPLETE WORKS OE JOHN BUN Y AN. 



In using the word inspiration we have restricted it to thought-m- 

oug mspira- S pi ra ^ on> IFbni-inspiration is confined to the superintendence of the 
tion and word-m- 1 1 _ r 

spiration. Spirit over those who spake "not in the words which man's wisdom 

teacheth, but which the Holy Ghost teacheth." In the Holy Scrip- 
tures both the thoughts and the language, so far as necessary, were directed from on 
high. "Expressing things taught by the Spirit, in language taught by the Spirit," is 
probably the idea intended in the words, "Comparing spiritual things with spiritual." 

But there is no evidence that in our times any aid is given to utterance, except as it 
is given through the thoughts, emotions and purposes which are created by the present 
Spirit in the soul. That form of inspiration is still the privilege of every man who has 
become united with God. 

The original union of man with his Maker is a union of nature — a union which has 
been broken by sin. But the union of the "new creature" with the Creator is a union 
of thought, affection and purpose. The soul experiences the modicum of truth which is 
contained in the heathen idea of absorption into the deity. " It returns into the bosom of 
Divinity," not to lose its conscious existence, but to become more active amid divine ac- 
tivities, to become more loving with Him " who first loved us," to energize its will-power 
by blending it with the will of God. Just in proportion to the perfection of this union 
does the restored wanderer become "a partaker of the Divine nature;" just in that 
proportion he can say, "I live; yet not I, but Christ liveth in me;" and just in that 
proportion does it remain true, as of old, that it is given hirn, at the hour of need, what 
he ought to speak. The particular words will indeed be modified by the habits and 
taste of the speaker. Here comes in the need and the duty of per- 

Eeiation of cul- gona j cu t ture> But the thought or emotion will issue defined and 
ture to inspiration. . ° . ^ . 

strong and glowing irom the mind oi God. In a real, m the most 

important, sense, the words of the man of prayer are the words of God. 

The inspiration of thoughts is a higher inspiration than that of words. The one im- 
plies union with God in character and by constant communion. The other may be 
granted to a Balaam who "loved the wages of unrighteousness." 

The inspiration of Bunyan is the inspiration of a man who had become " the temple of 
the living God." When this fact is fully comprehended, it ceases to be a mystery that 
none of his adversaries were able to resist the wisdom and power with which he spake. 
All the other sources of strength which we have enumerated sink into insignificance when 
compared with this. 

Let this unquestionable fact be a rebuke to the men of ambition who trust mainly in 
the arts of popularity or in the forces of learning and culture, and convert their pulpits, 
the one into an actor's stage, the other into a professor's chair. Let it be for the en- 
couragement and joy of every man of faith who puts forth all his powers, however hum- 
ble they may be, in close and constant sympathy with God. 

Bunyan, like the woman who anointed the Saviour's feet, has done deeds by the sim- 
ple power of faith which shall be told for a memorial of him wherever this gospel shall 
be preached throughout the whole world. By the same faith may every man become a 
chosen vessel to bear the name of Christ to the perishing millions of earth ! 

" When one who holds communion with the skies 
Has filled his urn where these pure waters rise, 
And once more mingles with us meaner things, 
'Tis e'en as if an angel shook his wings ! 
Ambrosial fragrance fills the circuit wide, 
That tells us whence his treasures are supplied 1" 



CONTENTS 



Grace abounding to the Chief of Sinners, in a Faithful 
Account of the Life and Death of John Bunyan ; 
corrected and much enlarged by the author, for the 
benefit of the Tempted and Dejected Christian. 

An address to his spiritual children. His low origin 
by birth. His ungodly childhood. Fears of future 
retribution. Intense dislike of religious things. 
Still, is greatly shocked at the sight of gross sin 
in professed Christians. His narrow escape from 
death. His wife and her marriage portion— a re- 
ligious book and the memory of her godly father. 
His superstitious reverence for priests and their 
vestments. Is troubled because he is not a Jew. 
Hears a sermon on sabbath -breaking. Convicted 
while playing a game of "Cat." Reproved by a 
woman for swearing, and breaks it off. Reforms 
generally, and is well pleased with himself. His 
bell-ringingand dancing. Still ignorant of Christ. 
The humble Christian women of Bedford, and 
their talk. He discovers his false position. A 
profligate friend. The sect of " Ranters." Relig- 
ious people drawn away by them into open sin. 
He begins to understand Paul's Epistles, and to 
see that faith on the part of man is the condi- 
tion of all blessings from God. Proposes to test 
his faith by working a miracle. Remembers the 
poor women of Bedford. They are seen in his im- 
agination to occupy the bright side of a mountain, 
while he is in the dark and frost. A great wall is 
between them, with a narrow opening, through 
which he vainly strives to enter. Is troubled with 
the doctrine of election, but is comforted by learn- 
ing that none are elected to be lost but those who 
will not believe. Searches a year for a special 
passage of Scripture, and finds it at last in the 
Apocrypha. Then is troubled lest he has put off 
believing too long, but is comforted by the words, 
"And yet there is room." Tempted to go back 
into sin, but is restrained by fear. Fanciful sym- 
bols interest him. Longs for a special call into 
the kingdom. Love for the elect Pages 27-38 

Is instructed by Rev. Mr. Gifford of Bedford, prob- 
ably the "Evangelist" of "Pilgrim's Progress." 
Vivid experiences and sharp temptations. Fears 
he has committed the unpardonable sin. After 
a long and fearful struggle he looks away from 
himself and his own character to Christ, and for 
a twelvemonth is fully in the peace of God.. ..38-60 

His prayer for his wife, and the answer. His trials 
in uniting with the visible Church. New tempta- 
tions at a time of bodily weakness. The final 
triumph 60-63 

A Brief Account of the Author's Call to the Work of 
the Ministry. 

Is urged to exhort, then to attend meetings in the 
country. Finds men awakened and converted. 



Preaches the terrors of the Lord as he himself felt 
them. Then preaches Jesus Christ in all his 
offices, as he had discovered the plan of salva- 
tion. Then, having learned the mystery of the 
union of the believing soul to Christ, he preaches 
that truth. This continues five years, till he is 
cast into prison, to bear testimony by suffering 
twice as long as he had by preaching. His expe- 
riences and trials in the ministry Pages 64-69 

A Brief Account of the Author's Imprisonment. 

Is arrested for holding unlawful assemblages and 
conventicles, and lies in jail twelve years. The 
trial of parting from his wife and children. His 
spiritual experiences in prison 70-73 

A Continuation of Mr. Bunyan' s Life; beginning 
where he left off, and concluding with the Time and 
Manner of his Death and Burial ; together with his 
True Character, &c. 

He is released from prison by the good offices of 
Dr. Barlow, bishop of Lincoln. He continues his 
labors as before, notwithstanding the law which 
was still in force. Takes advantage of the law 
giving liberty of conscience, though he pene- 
trates its evil design. Builds a chapel in Bed- 
ford, which is thronged. His political teaching. 
Preaches often in London 74-76 

Bunyan was converted in 1655; was imprisoned 
November 12, 1660 ; was released in 1666, but again 
imprisoned for six years, being arrested while 
preaching from the words, "Dost thou believe on 
the Son of God?" He was again arrested and 
imprisoned for six months more. During the 
last year he was elected pastor of a church in 
Bedford. He never gave offence; never re- 
proached or reviled any. His family discipline. 



His last service. His sickness and death 76, 77 

A Brief Character of Mr. John Bunyan 78 

Mr. John Bunyan 's Dying Sayings. 

Of sin 79 

Of affliction 79 

Of repentance and coming to Christ 79, 80 

Of prayer 80 

Of the Lord's day, sermons, and week-days... 80 

Of the love of the world 80 

Of suffering 80, 81 

Of death and judgment 81 

Of the joys of heaven 81 

Of the torments of hell 82 

Postscript. By Robert Philip. 

His release. The deed of his property. The cause 

of his death 82, 83 

3 



CONTENTS. 



4 

The Pilgrim's Progress from this World to that whicli 
is to Come, delivered under the Similitude of a Dream. 
In two parts. Part I. 

The Author's Apology (in verse). Unpremedi- 
tated beginning of the allegory. Various opin- 
ions of it among the author's friends. Defence of 
the allegory as a mode of religious teaching, by 
three arguments. The benefits of the work to the 
careful reader Pages 85-87 

Chap. I. The "den" where the book was written. 
Christian's home and family in the City of De- 
struction. Evangelist. Office of fear in the com- 
mencement of a religious life 88, 89 

Chap. II. The period of conviction and inquiry.— 
His neighbors Obstinate and Pliable, and their 
characteristic talk and adventures. The Slough 
of Despond. Many are called, but few are chosen. 

89-92 

Chap. III. Justification by faith and by works.— Mr. 
"Worldly-wiseman and his preaching. Christian 
tries to be saved by becoming good. Mr. Legality, 
and Mount Sinai. Evangelist again 93-96 

Chap. IV. The act of conversion.— Christian enters 
the wicket-gate through faith in the directions 
of Evangelist, but is without the assurance of 
forgiveness until he sees the cross of Christ. 
Good-will the gate-keeper 97-99 

Chap. V. The teachings of the Spirit.— The Interpre- 
ter's house. The grave person. The dusty room. 
Passion and Patience. The oil of grace. The vic- 
tor's courage and reward. The apostate profes- 
sor. The vision of the judgment day 99-103 

Chap. VI. Faith before the cross.— Christian gets 
rid of his burden. The full joy of the convert. 
The robe, the mark, and the sealed roll. Christ's 
righteousness, the witness of the Spirit, and the 
assurance of the promises 104 

Chap. VII. Early Christian experience. — Simple, 
Sloth, and Presumption asleep. Formalist and 
Hypocrisy propound their theories of salvation. 
The hill Difficulty reached. Christian goes up. 
The ritualists attempt to go around it, and perish. 
Christian sleeps in the arbour, halfway up, and 
loses his roll. He gains the top of the hill, and 
hears of lions in the way. Mistrust and Tim- 
orous. Having lost the promises, Christian is 
full of fear and anguish. Returns for his roll, 
and regains the top of the hill at nightfall. 

105-108 

Chap. VIII. He unites with the visible Church. — The 
palace Beautiful. The lions lie at the entrance. 
They are found to be chained, and incapable of 
mischief. The Porter questions him concerning 
the lateness of his arrival. Discretion farther 
interrogates him, when Piety, Prudence, and 
Charity are appointed to examine him fully as 
to his experience. The Lord's Supper, and the 
discourse at the table. He lodges in the chamber 
called Peace, which he terms the " next door to 
heaven." The second day he is taught the life of 
Christ, and the history of his Church. He is 
shown the armour of God prepared for an innu- 
merable number of future pilgrims, and also the 
weapons of ancient heroes. The third day he 
has a view of the Delectable Mountains, where 
pilgrims receive on earth an antepast of heaven, 
and whence the gate of the Celestial City is dis- 
tinctly seen , 109-114 

Chap. IX. The ministers of the Church now har- 
ness Christian with an armour of proof, and he 
goes on his pilgrimage again. They carefully 
conduct him down into the Valley of Humilia- 
tion. His desperate fight with the fiend Apol- 



lyon. He comes to the Valley of the Shadow 

of Death Pages 114-118 

Chap. X. He meets two renegades, who bring an 
evil report of the way. He passes through the 
valley in the night. At the farther end he comes 
upon the cave of the giants Pope and Pagan. 

118-120 

Chap. XI. Fellowship within the Church.— Christian 
overtakes Faithful, and, getting the start of him, 
falls down. Faithful helps him up, and gives 
him the news from their native city since he left 
it. Pliable's reputation after he turned back. 
Faithful's encounter with Wanton. Adam the 
First and his three daughters. Faithful is at- 
tacked by Moses, and rescued by Christ. He 
passes by the palace Beautiful in his haste to 
press on. Christian regrets that he did so, and 
thinks he lost much good by neglecting to join 
the visible Church. Meets Discontent and Shame. 

121-125 

Chap. XII. Intercourse with empty professors in the 
Church. — 'She wonderful eloquence and ortho- 
doxy of Talkative. Faithful is fascinated by 
him; Christian exposes him. Faithful then 
probes him by avoiding discussion and talking 
of "heart- work." Talkative departs disgusted. 

125-130 

Chap. XIII. The martyr trial. — Their former pas- 
tor and teacher, Evangelist, meets them. Their 
joy. He warns them of coming persecutions. The 
city of Vanity Fair. Its history. The way to the 
Celestial City lies through the middle of it. The 
people deride their pilgrim garb, their dialect, 
and their contempt of the wares of the place. A 
great hubbub. They are arrested, and put into 
a cage. They are beaten, led through the streets 
in chains, and put into the stocks. Their trial. 
Faithful is burned at the stake. Christian escapes, 
and goes on his way 131-136 

Chap. XIV. Expediency in religion.— Christian has 
a new companion in Hopeful, a citizen of Vanity 
Fair, converted by the martyrdom of Faithful. 
They encounter Mr. By-ends, who defends the 
practice of prudence by pilgrims that they may 
keep out of trouble. They refuse his com pans'-. 
Mr. Hold-the-world, Mr. Money-love, and Mr. 
Save-all appear, who succeed in proving, to the 
full satisfaction of Mr. By-ends, that a man may 
use a Christian pi-ofession as a means of making 
money. They put the point to Christian, who 
shows that their doctrine is heathenish, hypo- 
critical, and devilish. The pilgrims leave them 
again, and cross the plain Ease. Demas, and his 
silver-mine. By-ends and his friends enter, and 
perish in the pit. The monument of Lot's wife 
hard by 137-142 

Chap. XV. Wanderings from the way. — The river of 
God and its delights. The way beyond it rough. 
They turn into By-path Meadow. Vain-confi- 
dence, and his fate. Captured by Giant Despair. 
Thrown into a dungeon. Cruelly beaten. Tempted 
to suicide. Christian remembers the key called 
Promise in his bosom, by which they escape. 
The monument of warning 142-147 

Chap. XVI. Visions of eternity.— -The fate of false 
professors at the hill Error, the mountain Cau- 
tion, and the by-way to Hell. The gate of the 
Celestial City seen through the shepherds' glass, 
but dimly from their want of skill. The shep- 
herds warn them to beware of the Flatterer and 
of sleeping on the Enchanted Ground, and give 
them a note of the way. Bunyan awakes, and 
for a time loses sight of his pilgrims ....147-149 



CONTENTS. 



5 



Chap. XVII. Conflicts and dangers. — When the 
dream is resumed the pilgrims are at the open- 
ing of a crooked lane that came down from the 
land of Conceit, through which Ignorance enters 
the path. A dark lane. A man bound and borne 
by seven devils to the Hypocrites' gate to the pit. 
Mr. Little-faith and the robbers. Faint-heart, 
Mistrust and Guilt, The King's champion, Great- 
grace. Sharp debate between Christian and 
Hopeful. A black man clad in white entices 
them from the way, and springs a net over them. 
A shining one delivers them and chastises them. 

Pages 150-155 

Chap. XVIII. A final examination of fundamental 
truths— They meet a derisive Atheist, and inquire 
as to the truth of his assertions. They resist 
drowsiness upon the Enchanted Ground by re- 
viewing the doctrine of justification by faith. 

156-160 

Chap. XIX. The necessity of an intelligent faith.— 
A discourse with Ignorance, and an exposure of 
his follies. The office of fear in religion. The 
causes of backsliding 160-165 

Chap. XX. The final consummation. — From the 
Enchanted Ground they enter the land of Beulah. 
This lieth upon the borders of heaven, in sight 
of the Celestial City. Its beauties and its fruits. 
Two shining ones meet them. To their conster- 
nation, they are led to a river which separates 
them from the city. The shining ones assure 
them that they must go through it, and that only 
Enoch and Elijah had found any other way to 
the gate. They enter the river. Hopeful is calm, 
but Christian is almost in despair. The discovery 
of Jesus reassures him, and they reach the far- 
ther bank, leaving their mortal garments in the 
river. A convoy of angels conducts them above 
the regions of the air to the gate. They present 
their credentials, and enter upon the joy of their 
Lord. Meanwhile, Ignorance crosses the river 
with ease, with the aid of a ferryman named 
Vain-hope. He ascends unattended to the gate 
and knocks for admittance. Having no creden- 
tials, he is rejected. Two shining ones are com- 
manded to bear him through the air to the gate 
of the pit in the hill side. There they thrust him 
in. So there is a way to hell from the very gate 
of heaven 166-170 

The conclusion (in verse). The author's caution to 
the reader .^ ...... 171 

The Pilgrim's Progress (Part II.), wherein is set forth 
the Manner of the Setting out of Christian's Wife and 
Children ; their dangerous Journey and Safe Arri- 
val at the Desired Country. 

Introduction. A colloquy (in verse) with the 
author's new book. He answers its objections to 
going out into the world. He instructs it how 
to introduce the various characters— Christiana, 
Mercy, Honest, Fearing, Feeble-mind, Ready-to- 
hall, Valiant-for-the-truth, Great-heart, Despond- 
ency, Much-afraid 173-175 

Chap. I. The author has occasion to visit the City 
of Destruction, and again falls asleep and dreams. 
Mr. Sagacity appears to him and relates the his- 
tory of the wife and children of Christian after 
his departure for the Celestial City. Christiana's 
conviction of sin. A visit from one Secret, with 
a letter from the King inviting her to the Celes- 
tial City. The visits of her neighbours. She and 
her children, with a maiden named Mercy, com- 
mence their pilgrimage 176-182 

Chap. II. They warily cross the Slough of Despond. 



Avoiding the doctrinal mistakes of Christian, 
they make no attempt to be saved by works of 
the law, but proceed at once to the wicket-gate, 
where they are alarmed by the barking of a dog. 
After much knocking, they are received, though 
Mercy faints from fear of rejecti on ...Por 183-186 
Chap. III. They omit to ask at the gate for an es- 
cort, and in consequence are assaulted by two 
ill-favoured ones, and barely escape. The boys 
eat forbidden fruit, The teachings of the Spirit 
at the Interpreter's house. Diverse experiences 

of pilgrims 186-193 

Chap. IV. The washing of regeneration and the 
sealing of the Spirit. The robe of Christ's right- 
eousness brought forth. The pilgrims put it on. 
A pastor and guide granted them to attend them 
in their journey .103-197 

Chap. V. The muddy teaching of unworthy min- 
isters, and how to make it clear. They attempt 
to enter the visible Church, but meet the lions, 
backed by a giant, who declares that they shall 
not enter. Mr. Great-heart, their guide, slays 
the giant, and they are admitted to the palace 
Beautiful with music and joy. The boys are 
carefully catechised, and commended to the far- 
ther instructions of their mother, the works of 
nature, the Bible, and the Church 197-203 

Chap. VI. Mercy has a suitor, who, upon discover- 
ing that she leads a life of benevolence, retires in 
disgust. Matthew made ill by the fruit he ate 
near the gate. Dr. Skill tries to cure him by re- 
ligious rites, and fails. He then gives him the 
flesh and blood of Christ — "came et sanguine 
Christi" — and life returns to him. The boys re- 
ceive special instruction in the Church, and 
inspiriting visions are given to them all. Mr. 
Great-heart returns to accompany them to their 
journey's end. Christiana leaves her contribu- 
tion for the support of the Church with the Por- 
ter, and they commence their journey 203-207 

Chap. VII. Their joys in the communion of the 
Church seem to be uttered by the birds about 
them. Piety presents them with a scheme of the 
Church covenant and creed. They go down into 
the Valley of Humiliation, the peculiarities of 
which are described. They see the place of Chris- 
tian's encounter with Apollyon, and the marks 
of the fight, They enter the Valley of the Shadow 
of Death. The proper use of spirituous liquors — 
as a medicine in an emergency, not as a beverage 
"* habitually. Satan appears in front, but vanishes, 
appears again as a lion in the l-ear, but retreats. 
Darkness falls upon them. They stand still and 
pray till it disappears. Samuel discovers the 
difference between discipline and punishment. 
Snares. Mr. Great-heart lias a dispute wi th Giant 
Maul, then a contest, and kills him 20S-213 

Chap. VIII. They find a hero— one Honest by 
name — "a cock of the right kind." The history 
of Mr. Fearing 213-218 

Chap. IX. The history of Mr. Self-will, who held 
that a man might follow the vices as well as the 
virtues of pilgrims 218, 219 

Chap. X. The inn of Gaius "mine host," and his 
cordial welcome. The duty of Christians to be 
married and to raise up a godly seed. A speech 
on the behalf of woman, showing that though 
she listened to Satan in Eden, she was the 
mother of the Saviour. The supper at the inn, 
and its courses. Gaius exhorts them to "drink 
freely" of the "pure blood of the grape," but 
says nothing in favour of a beverage which if 
used "freely" will produce the worst results. 



CONTENTS. 



6 

Matthew and Gaius fall into the common error 
of supposing that the forbidden fruit of Eden 
was the apple. The spiritual advantage of hav- 
ing to crack " hard nuts " of doctrine. An after- 
dinner riddle — how a man may give, and yet 
have ten times more Pages 219-222 

Chap. XI. More riddles. The decays of nature in 
the aged not to be confounded with the triumphs 
of grace. An exercise in exegesis. They seek a 
contest with one Slay-good, a giant and a man- 
eater, and kill him. Mr. Feeble-mind rescued, 
and proves a man strong in faith. Not-right, his 
companion, killed by lightning. Matthew and 
Mercy are married; also James and Phebe, the 
daughter of Gaius 222-225 

Chap. XII. They resume their journey. Mr. 
Feeble-mind proposes to go on alone, on account 
of various scruples and infirmities. Ready-to- 
halt joins him, and offers to lend him one of his 
crutches. Reminiscences. They reach the city 
of Vanity, and lodge with Mr. Mnason of Cyprus. 
Religion grown respectable in Vanity Fair since 
the martyrdom of Faithful. The pilgrims re- 
main a long time at Vanity Fair. Mr. Mnason 
gives his daughter Grace to Samuel in marriage, 
and Martha to Joseph, the sons of Christiana. 
Roman Catholicism appears and slays many, 
carrying off their children to be nursed by its 
whelps. Great-heart and his friends attack and 
cripple the monster 225-229 

Chap. XIII. They journey on slowly on account 
of the feebleness of the women and children. 
They enter the land described in the twenty- 
third Psalm, and are led "into green pastures 
and by the still waters." The young mothers 
commit their infant children to One who prom- 
ises "to gather the lambs with his arms and 
carry them in his bosom." Other provisions of 
this covenant with believing parents. Mr. Great- 
heart, Old Honest, and the four sons of Christi- 
ana kill Giant Despair and demolish his castle. 
They release Despondency and his daughter 
Much-afraid. The pilgrims rejoice over this vic- 
tory, and the cripple, Ready-to-halt, and Miss 
Much-afraid indulge in a dance on the occasion, 
which seems, unlike modern dancing, to have 
had nothing lascivious or indecent about it. They 
arrive at the Delectable Mountains, and are wel- 
comed by the shepherds. They are shown the 
wonders of the place. Mercy receives the present 
of a wonderful mirror 229-231 

Chap. XIV. They encounter another hero, one Mr. 
Valiant-for-truth, still covered with blood from 
a recent conflict. They arrive at the Enchanted 
Ground, where the weariness of the journey in- 
vites to fatal repose, the last danger of the Pil- 
grims. Mr. Standfast joins them, who describes 
the offers of Madam Bubble 234-210 

Chap. XV. The Land of Beulah, the place of 
assured hope and constant peace. The summons 
comes to Christiana to cross the river. She con- 
fers with her pastor and takes leave of her com- 
panions. Convoys of angels attend her to the 
gate of the city. One after another, her compan- 
ions are summoned and enter upon the joy of 
their Lord 241-245 

Christian Behaviour, being the Fruits of True Christi- 
anity ; teaching Husbands, Wives, Parents, Children, 
Masters, Servants, &c, how to Walk so as to please 
God ; with a Word of Direction to all Backsliders. 

The epistle to the Reader. The Author writes to 
show the relations of good works to faith, to 



apply the doctrine to particular classes, to pre- 
sent the subject in a compact form, to bear his 
testimony to the power of faith to purify the 
heart, and to induce Christians to do well the 
special work assigned them Pages 247, 248 

Proposition I. Good works do flow from faith: 
1. They can have no other source. 2. Faith re- 
veals proportionately the truth which excites to 
good works. 3. Faith lays hold of the strength 
of Christ, which enables the soul to practice good 
works. Objection. "Why is it so hard for men of 
faith to practice good works? Answer. 1. Be- 
cause they are weak in faith. 2. Faith sets up so 
high a standard of good works that believers 
undervalue their own attainments 249-252 

Proposition II. Every one that believeth should 
be careful that his works are good. Men have 
erred extensively both in works of doctrine and 
of worship. Tests of a good work: 1. It must 
have the word for its authority. 2. It must flow 
from faith. 3. It must be rightly timed and 
placed. 4. It must be done cheerfully 252-254 

Good works in the master of a family.— These must 
have respect to its spiritual and outward wel- 
fare. 1. He must rule it. 2. He must lead it to 
public worship. 3. He must call godly men into 
it. 4. He must attend to family devotions. 5. 
He must exclude ungodly books. 

In temporal things.— 1. He must obtain a liveli- 
hood for it. 2. He must be moderate in his labour. 

3. He must insist upon harmony in the family, 
not suffering children to domineer over servants 
or over each other, counting a personal injury as 
slight, but an injury done to God of great impor- 
tance. In case of a believing wife, treat her as 
Christ his Church. In case of an unbelieving 
wife, with meekness instruct and recover her. 

Good works in parents. — To instruct and correct 
their children 254-257 

Good ivorks in masters.— Get servants that fear God 
if possible; or, if not, seek their conversion ; not 
overtasking them, nor t hreatening them, nor de- 
ceiving them, nor circumventing them 258, 259 

Good works in a wife.— I. She should look upon her 
husband as her head. 2. She should be subject 
to him. 3. She should shun gossip, an idle 
tongue, not usurping authority over her hus- 
band, avoiding immodest and showy apparel. 

4. Yet she is not to be a slave, but to be in author- 
ity next to her husband. All this to be especially 
observed toward an unbelieving husband, and 
still more toward a fro ward husband 259-261 

Good ivorks in children.— To honour their parents, 
to aid them to remember their love and care. 

261-263 

Good ivorks in servants.— Faithfulness and obedi- 
ence toward believing, unbelieving, and froward 
masters 263, 264 

Good ivorks in neighbours.— To be upright, kind, 
meek, discountenancing sin in them, guarding 
the tongue, and a headstrong, obstinate way, 
and eschewing covetousness, are duties among 



neighbours 264-270 

Solomon s Temple Spiritualized, or Gospel Light 
brought out of the Temple at Jerusalem, to let us 
more fully into the Glory of JSfeiv Testament Truths. 

Introduction 271-273 

I. Where the temple was built 274 

II. Who built the temple 274 

III. How the temple was built 274 

IV. Of what the temple was built 275 

V. Who was to fell those trees and 



CONTENTS. 



to dig those stones with which 
Solomon built the temple. 

Page 275 

VI. In what condition the timber 
and stones where when brought 
to be laid in the building of the 



temple 276 

VII. Of the foundation of the temple... 276 
VIII. Of the richness of the stones 
which were laid for the founda- 
tion of the temple 277 

IX. Which way the face or front of 

the temple stood 277 

X. Of the courts of the temple 278 

XI. Of the great brazen altar that 
stood in the inner court of the 

temple 279 

XII. Of the pillars that were before the 

porch of the temple 279 

XIII. Of the height of these pillars that 

thus stood before the porch of 
the door of the temple 280 

XIV. Of the chapiters of the pillars of 

the temple 280 

XV. Of the pomegranates adjoined to 

these nets on the chapiters 281 

XVI. Of the chai ns that were upon these 
pillars that stood before the 

temple 281 

XVII. Of the lily-work which was upon 
the chapiters that were upon 

these pillars of the temple 282 

XVIII. Of the fashion of the temple 282 

XIX. Of the outward glory of the temple. 283 

XX. Of the porch of the temple 284 

XXI. Of the ornaments of the porch of 

the temple 284 

XXII. Of the ascent by which they went 

up into the porch of the temple.. 285 

XXIII. Of the gates of the porch of the 

temple 286 

XXIV. Of the pinnacles of the temple 286 

XXV. Of the porters of the temple 287 

XXVI. Of the charge of the porters of the 

temple more particularly 287 

XXVII. Of the doors of the temple 288 

XXVIII. Of the leaves of this gate of the 

temple 288 

XXIX. What the doors of the temple 

were made of 289 

XXX. How the doors of the temple were 

adorned 289 

XXXI. Of the wall of the temple 290 

XXXII. Of the garnishing the temple with 

precious stones 291 

XXXIII. Of the windows of the temple 291 

XXXIV. Of the chambers of the temple 292 

XXXV. Of the stairs by which they went 

up into the chambers of the 

temple 292 

XXXVI. Of the molten sea that was in the 

temple 293 

XXXVII. Upon what the molten sea stood 

in the temple 294 

XXXVIII. Of the la vers of the temple 295 

XXXIX. Of the tables of the temple 295 

XL. Of the instruments wherewith this 
sacrifice was slain, and of the 
four tables they were laid on in 

the temple 296 

XLI. Of the candlesticks of the temple.. 297 
XLII. Of the lamps belonging to the 

candlesticks of the temple 298 



7 



XLIII. Of the shew-bread on the golden 

table in the temple Page 299 

XLIV. Of the snuffers belonging to the 
candlesticks and lamps of the 

temple 299 

XLV. Of the snuff-dishes that were with 

the snuffers in the temple 299 

XLVI. Of the golden tongs belonging to 

the temple 300 

XLVII. Of the altar of incense in the 

temple 301 

XLVIII. Of the golden censers belonging 

to the temple 302 

XLIX. Of the golden spoons of the temple. 303 
L. Of the bowls and basons belong- 
ing to the temple 304 

LI. Of the flagons and cups of the 

temple 305 

( LII. Of the chargers of the temple 305 

LIII. Of the goings out of the temple 306 

LIV. Of the singers belonging to the 

temple 307 

LV. Of the union of the holy and most 

holy temple 308 

LVI. Of the holiest or inner temple 309 

LVII. Of the veil of the temple 309 

LVIII. Of the doors of the inner temple... 310 
LIX. Of the golden nails of the inner 

temple 311 

LX. Of the floor and walls of the inner 

temple 312 

LXI. Of the ark of the covenant which 

was placed in the inner temple.. 313 
LXII. Of the placing of the ark in the 

holiest or inner temple 314 

LXIII. Of the mercy-seat, and how it was 

placed in the holy temple 315 

LXIV. Of the living waters of the inner 

temple 316 

LXV. Of the chains which were in the 

oracle or inner temple 316 

LXVI. Of the high priest, and of his office 

in the inner temple 317 

LXVII. Of the high priest's going into the 

holiest alone 319 

LXVIII. Of the high priest going in thither 

but once a year 319 

LXIX. Of the cherubims, and of their 
being placed over the mercy- 
seat in the inner temple 320 

LXX. Of the figures that were upon the 

walls of the inner temple 321 

The Jerusalem Sinner Saved, or Good Neivs for the 



Vilest of Men : being an Help for Despairing Souls: 
Shoiving that Jesus Christ, ivould have Mercy in the 
first place offered to the Biggest Sinners; to which 
is added an answer to those grand objections that lie 
in the way of them that would believe, for the Com- 
fort of those that fear they have sinned against the 
Holy Ghost. 

Introduction 323, 324 

The disciples were commanded to preach, "begin- 
ning at Jerusalem." By a Jerusalem sinner, 
Bunyan means one who has had peculiar privi- 
leges and has attained peculiar depravity. His 
proposition is, that Christ is willing to save the 

biggest sinners 325-330 

I. The reason is— 1. The biggest sinners have the 
most need. 2. It redounds most to the fame 
of his name. 3. It gives special encouragement 
toothers. 4. It specially weakens the kingdom 
of Satan. 5. Such sinners, w T hen converted, are 



8 



CONTENTS. 



the best helps to the Church, because of the severe 
contests with the devil they have in parting 
from him, and because of their knowledge of his 
secrets. 6. Such sinners are apt to love most. 
The author here refers to a story that Mary of 
Bethany was the same Mary who was a public 
sinner, and who anointed Jesus' feet at the house 
of Simon. 7. Because grace finds the best matter 
to kindle upon in such sinners. 8. By saving 
such sinners, others are left more completely 

without excuse Pages 330-346 

II. The application— 1. Such salvation shows the 
heart of Christ. 2. It shows the sufficiency of 
the merits of Christ. 3. It gives encouragement 
to all to come to Christ 346-366 

The Holy War, made by Shaddai upon Diabolus 
for the Regaining the Metropolis of the World; 
or the Losing and Taking again of the Town of 
Mansoul. 

The Author's Preface (in verse). Answer to the 
charge of plagiarism in the " Pilgrim's Progress." 
The history of Mansoul well known to many, 
especially to the author. He knew Mansoul in 
its sin and allegiance to Diabolus. He witnessed 
the attack by Emmanuel, the final capture, and 
the blessedness introduced by the victory. He 
also was present through the long struggle which 
followed for the final possession. He is then 
uttering no fable, as many authors do 367-369 

The continent of Universe. The fair and delicate 
town of Mansoul— its beauty, dominion, defences, 
and entrances 370, 371 

The history of Diabolus, the enemy of Mansoul ; 
his origin and fall. Diabolus has a consultation 
with his officers, and it is agreed that Mansoul 
shall be assaulted by Diabolus alone in the guise 
of a familiar animal, concealing his intentions 
by all manner of deceit, while one Tisiphone 
should lie in ambuscade to shoot Captain Resist- 
ance as soon as he should appear upon the walls. 

371-373 

Diabolus appears before Ear-gate and demands 
audience of the chief men. While he is speak- 
ing, Captain Resistance is shot. Ill-pause then 
makes a speech. The people eat the forbidden 
fruit, are made drunk thereby, and open the 
gates to Diabolus and his crew. He is chosen 
king. He deposes the Mayor, Lord Understand- 
ing, and the Recorder, Mr. Conscience. He dark- 
ens Understanding by building a wall before 
the windows of his house. Debauches Con- 
science, and then persuades Mansoul that the 
Recorder is crazy 373-376 

Diabolus next makes Lord Will-be-will his lieu- 
tenant, with Mr. Vile-affections for his deputy. 
The image of Shaddai defaced. Other officers of 
Diabolus 376-378 

A message sent to Shaddai concerning these trans- 
actions, who forms a plan with his son for the 
reoccupation of Mansoul. Diabolus endeavours 
to conceal this plan from Mansoul, induces them 
to take a new oath of allegiance, proclaims un- 
bounded liberty in all fleshly lusts, and arms the 
people with an iron helmet to cover the head, a 
breastplate to harden the heart, a tongue set on 
fire of hell for a sword, the shield of unbelief, and 
with a peculiar piece called "a dumb and prayer- 
less spirit." 378-383 

Meanwhile, Shaddai organizes an army under 
Captains Boanerges, Conviction, Judgment, 
and Execution, stout, rough-hewn men, whom 
Shaddai was accustomed to put in the van 



of his armies. They entrench in front of Ear- 
gate Pages 383, 384 

Diabolus makes a speech- to the citizens which 
sets them running about and crying, "The men 
that have turned the world upside down are 
come hither also." 384, 385 

Boanerges utters his summons at Ear-gate, but 
no one appears to listen. At last a conference 
takes place, and each of the four captains de- 
livers his message. They demand the imme- 
diate surrender of' Ill-pause. Their demands 
refused by Mr. Incredulity, the mayor, who de- 
clares his belief that they are no soldiers of the 
King, but only vagabonds 385-3S9 

The attack commences, directed chiefly against 
Ear-gate, but is unsuccessful. Mr. Tradition, Mr. 
Human-wisdom, and Mr. Man's-invention en- 
list in the army of Shaddai, but are taken pris- 
oners, and enter the army of Diabolus under 
Captain Anything. The captains succeed in 
tearing off the roof from the house of Mr. Under- 
standing with their missiles, so that he had much 
more light than heretofore. They also kill Mr. 
Swearing, Mr. Whoring, Mr. Fury, Mr. Stand-to- 
lies, Mr. Drunkenness, and Mr. Cheating, and 
dismount two great guns at Ear-gate, called 
Heady and High-mind. Mansoul in constant 
alarm day and night. Perplexed thoughts. Con- 
science, the old recorder, utters words like great 
claps of thunder, so that the town would have 
surrendered had it not been for old Incredulity 
and the fickleness of Lord Will-be-will 389-391 

At last, Lord Will-be-will proposes a surrender 
upon conditions drawn up by Mr. Ill-pause, 
which are indignantly rejected. A mutiny in 
Mansoul in consequence, convoked by Mr. Con- 
science and Lord Understanding, who are cast 
into prison by Diabolus 391-394 

The captains send a petition to Shaddai for rein- 
forcements. They are sent under command of 
Prince Emmanuel 394-397 

The town now completely invested. Mounts are 
erected against it, as Mount Gracious, with its 
white flag, and Mount Justice, with its red flag. 
Mansoul is silent. A parley between Emmanuel 
and Diabolus, but in a language which Mansoul 
cannot understand. Emmanuel then addresses 
Mansoul directly, but double guards are set at 
Ear-gate, and nothing is heard 397-401 

An attack is then prepared, when Mr. Loth-to- 
stoop appears and proposes to surrender half 
the town to Emmanuel. This rejected, he pro- 
poses that Diabolus shall have a private place 
within to live in, and Emmanuel all the rest. 
This rejected, he proposes that Diabolus shall 
enjoy the hospitalities of the town on an occa- 
sional visit. This rejected, he proposes that the 
Diabolonians of the town be allowed to remain 
unmolested 401, 402 

Other similar propositions being rejected, a gene- 
ral attack commences by all the cap tains... 402-404 

Diabolus then vainly proposes reformation instead 
of surrender 404, 405 

Ear-gate is broken down, and Emmanuel's forces 
enter. They force the strong castle of Mr. Con- 
science, who is full of fear and perplexity. Ill- 
pause slain. A capitulation proposed. No answer 
returned, since the proposal came only from 
Lord Understanding and Mr. Conscience. The 
castle of Diabolus forced. He is summoned 
from his den by Emmanuel in person, stripped 
of his armour, and exhibited in the market-place, 
and sent away into a salt desert. Mr. Conscience, 



CONTENTS. 



9 



Lord Understanding, and Lord Will-be-will put 
in prison. After penitent petitions on the part 
of the town, the Prince summons the prisoners 
before him, while the victory gained by Emman- 
uel is proclaimed amid sounds of celestial music, 
the prisoners shouting Amen Pages 405-414 

After this complete submission of the Will, the 
Understanding, and the Conscience, a universal 
and complete pardon is proclaimed in Mansoul, 
and the town is filled with rejoicing 414-419 

The purification of the city. The trial of the Diab- 
olonians remaining in it, and the execution of 
the chief of them. The love of Emmanuel for 
Mansoul and the banquets he gave continually. 

419-429 

Emmanuel commits Mansoul to the guidance of 
the Holy Spirit, who as lord secretary is to take 
of the things of Christ and to show unto them, 
and to the teaching of Recorder Conscience in 
all moral duties. Warnings and instructions of 
Emmanuel 429-433 

Mr. Carnal security and other Diabolonians seduce 
the citizens with fair and deceptive words. Em- 
manuel withdraws from them. The Diabolonians 
petition their prince to return, and receive from 
him instructions how to do his work. Mr. Pry- 
well discovers their plot, and announces that 
Diabolus is about to march against the city with 
an army of Doubters, under the- command of 
General Incredulity. The corporation take meas- 
ures of defence— viz., they close the gates; they 
search for Diabolonians lurking in the city ; they 
require of offenders public confession; they ap- 
point a day of fasting and prayer, and petition 
Shaddai for help 433-449 

They find Diabolonians who had changed their 
names for concealment, as Lord Covetousness 
was found hid in Mr. Mind's house under the 
name of Prudent-thrifty ; in Lord Will-be- will's, 
one Lasciviousness under the name of Harm- 
less-mirth 449-450 

Diabolus with his army invests the city. Mansoul 
applies to Recorder Conscience for advice, but 
gets little comfort till Lord Understanding ex- 
amines and interprets his words, when the citi- 
zens are aroused to more determined resistance. 
Diabolus tries fawning and deceit. The contest 
continues with great fury till the besieged engage 
in a sally with slight success. Diabolus storms 
Feel-gate and effects an entrance, driving the 
forces of Emmanuel into the castle, filling the 
streets with shouts of hell-fire. For two years 
and a half the Diabolonians hold the town, 
but can get no access to the castle. The peti- 
tions of the citizens for aid receive no notice 
from Shaddai, because they are not counter- 
signed by the lord secretary, the indwelling 
Spirit 451-459 

Mr. Godly-fear shows them their error. They 
apply to the lord secretary for aid, who indites a 
petition to which they all heartily assent. Cap- 
tain Credence carries it to Emmanuel 459, 460 

The rage of Diabolus, who demands the surrender 
of Captain Credence 460, 461 

The favourable reply of Emmanuel. Mansoul 
discovers the wonderful power of faith at the 
court of Emmanuel, and desires that Captain 
Credence should thenceforth be their leader and 
ruler 461, 462 

The council of Diabolus and his princes how they 
may take the castle, which results in a plan to 
surfeit Mansoul with the things of this world, 
that she may destroy herself. To this end they 



determine to withdraw from the town into the 
open field Pages 462-464 

While this diabolic council is in session, Captain 
Credence receives an order from Emmanuel to 
meet him on the third day in the field — an order 
which he could not comprehend till he was in- 
formed by the lord secretary of the plans of 
Diabolus and of the coming of Emmanuel with 
a great army. The joy of Mansoul and the con- 
sternation of the enemy, who withdraw to the 
open field. On the appointed day, Captain Cre- 
dence makes a sally. A fierce battle ensues, the 
issue of which is for a long time doubtful. Mr. 
Speedy comes with the news that Emmanuel is 
at hand. Diabolus and his army of Doubters 
surrounded. He and his captains flee. His whole 
army put to the sword 464-466 

The Prince enters Mansoul amid the rejoicings of 
the people. They wash in the fountain set for 
Judah and Jerusalem, and are cleansed from 
their pollution. They search out and destroy all 
lurking Diabolonians within the walls 466, 467 

By order of Emmanuel they send a detachment to 
bury the dead of the army of Doubters, and leave 
"not a bone nor a skull nor a piece of a bone." 

467, 468 

Diabolus having descended through Hell-gate to 
his den, organizes another expedition against 
Mansoul, consisting in part of Doubters and in 
part of Blood-men, still under the command of 
old Incredulity. The army, twenty-five thousand 
strong, beleaguer Mansoul. Their summons to 
surrender is taken to Emmanuel, who forthwith 
organizes the defence. The siege is long and 
severe, as a trial for the faith, hope, and love of 
Mansoul. At last an attack is ordered by the 
Prince, which results in the entire rout of the 
Doubters and the capture of the Blood-men in a 
body 468-471 

Four of the fugitive Doubters make their way into 
the town, where they hide in the house of a Diab- 
olonian, Mr. Evil-questioning. They are cap- 
tured, tried, and crucified 471-475 

Other resident Diabolonians sought out and de- 
stroyed, but some remained to the time when 
Mansoul ceased any longer to dwell in the king- 
dom of Universe 475, 476 

Emmanuel appoints a day when he holds a convo- 
cation of the whole people of Mansoul. He then 
proclaims many exceeding great and precious 
promises; he expresses his great love for them; 
he gives them solemn charges against sin; he 
bids them be faithful unto death, that they may 
receive the crown of life 476-479 

The Life and Death of Mr. B adman, presented to the 
World in a Familiar Dialogue between Mr. Wise- 
man and Mr. Attentive. 

Introduction 481-486 

This history, which is in striking contrast, in 
point of vividness and dramatic power, with the 
allegories of Bunyan, is given in the form of a 
dialogue, in which the vices and crimes of a 
thoroughly bad man are described, with the 
comments of the narrator 487-556 

Christ's sermon on the Mount (in verse) 557-560 

Come and Welcome to Jesus Christ, or a Plain and 
Profitable Discourse on John vi. 37; showing the 
Cause, Truth, and Manner of the Coming of a Sin- 
ner to Jesus Christ; with his Happy Reception and 
Blessed Entertainment. 

This is a most earnest and elaborate presentation 



CONTENTS. 



10 

of the nature of the duty of coming to Christ, of 
the difficulties and objections of those who are 
attempting to come to Christ, of the nature of 
the reward of those who accept Christ, and of the 
doom of those who reject him. It gives an in- 
sight, perhaps better than any other of Bun- 
yan's extant works, into his character as a 
preacher and the sources of his remarkable 
power Pages 561-G26 

The Barren Fig Tree, or the Doom and Downfall of the 
Fruitless Professor ; showing that the Day of Grace 
may be past with him long before his Life is ended: 
the Signs, also, by which such Miserable Mortals 
may be known. 

To the Reader 627 

This is an exegetical discourse, of a practical and 
hortatory nature, concerning the cursing of the 
fig tree on which our Lord found nothing but 
leaves 628-653 

A Discourse on Prayer, wherein are briefly discovered — 
I. What Prayer is.— IF. What it is to Pray with the 
Spirit. — FFF. What it is to Pray with the Spirit, and 



with the Understanding also. 

Definition of prayer 655-659 

Praying with the spirit 659-665 

Praying with the understanding 665-670 

A word of information, of encouragement, and of 

rebuke 670-675 



A Relation of the Imprisonment of Mr. John Bunyan. 
Minister of the Gospel at Bedford, in November, 
1660; his Examination before the Justices ; his Con- 
ference ivith the Clerk of the Peace; what passed 
betiueen the Judges and his Wife when she Presented 
a Petition for his Deliverance, &c. Written by Him- 
self. 

Arrested November 12, 1660, while preaching. Op- 
portunity for escape. Reasons for neglecting it. 
The examination before the justice, and a con- 
versation with one Dr. Lindale 677-681 

Examination before the quarter sessions. Sentence 
of banishment or hanging 681-684 

Conversation with the clerk of the peace 684-687 

The coronation of the king. Reasons why Bunyan 
could not be pardoned. Interview of Bunyan's 
wife with Sir Matthew Hale, and his treatment 
of her. The temper of Justice Chester 687-690 

Prison Meditations (in verse). Dedicated to the 
heart of suffering saints and reigning sinners. 

691-694 

Reprobation Asserted, or the Doctrine of Eternal Elec- 
tion and Reprobation promiscuously handled in 
Eleven Chapters; wherein the most material objec- 
tions made by the Opposers of this Doctrine are fully 
answered, several doubts removed, and sundry eases 



of Conscience resolved. 

Reprobation is a reality 693-696 

It is the negative of election 696, 697 

It was fixed from before the foundation of the 

world 697-699 

Its causes 699-701 

Its unchangeableness 701, 702 

Reprobation not the same as appointing to eternal 

condemnation, nor the cause of it 702-705 

The reprobated have no cause of complaint against 

God 705-707 

No hindrance in obtaining salvation 707-709 



The offers of the gospel are made to the reprobated. 

709, 710 

These offers cannot be received by the reprobated, 
nor indeed by the elect, save by the special aid 



of the Spirit, which is given to the latter and 

withheld from the former Pages 710-713 

Still, the offers of grace are made to the reprobated 
in order to show, in various ways, the nature of 
sin, and the justice and mercy of God, and espe- 
cially to command the assent of the intelligent 
universe to the necessity of their condemna- 



tion 713-720 

Tlie Strait Gate, or the Great Difficulty of Going to 
Heaven. 

To the Reader 721 

This is a tractate containing practical directions 
pointing out the entrance and the way of salva- 
tion 722-739 



The Heavenly Footman, or a Description of the Man 
that gets to Heaven ; together with the way he runs 
in, the marks he goes by; also some Directions how 
to run so as to obtain. 

An epistle to all the slothful and careless people. 

741-743 

This is a description of the Christian life under the 
image of a journey. It is supposed to be the trea- 
tise referred to in the introduction to " Pilgrim's 
Progress ": 

"I, writing of the way 
And race of saints in this our gospel day, 
Fell suddenly into an allegory 
About their journey and the way to glory." 

744-758 

Sighs from Hell, or the Groans of a Damned Soul, 
discovering from Luke iv. the Lamentable Estate of 
the Damned; and may fitly serve as a Warning 
Word to Sinners, both Old and Young, by Faith in 
Jesus Christ to avoid the same place of Torment; 
with a discovery of the usefulness of the Scriptures as 
our safe conduct for avoiding the Torments of Hell. 

The Author to the Reader 759, 760 

This is an explanatory discourse upon the parable 
of the Rich Man and Lazarus 761-814 

A Confession of my Faith, and a Reason of my Prac- 
tice ; or, ivith who, and who not, I can hold Church 
fellowship or the Communion of Saints: shoiving, by 
divers arguments, that though I dare not communi- 
cate with the open profane, yet lean ivith those visi- 
ble saints that differ about Water Baptism ; wherein 
is also discoursed whether that be the entering ordi- 
nance into fellowship or no. 

To the Reader 815, 816 

The nature of God. The Trinity. The resurrec- 
tion. The divine and human nature of Christ. 
The righteousness which saves the sinner is the 
righteousness of Christ, gained by us as we are 
united to him. His exaltation. The final judg- 
ment 816-820 

Christ's righteousness ours by grace. God only 
can impute this righteousness. This imputation 
made on condition of faith, which faith puts it- 
self forth in such acts as pui'ely respect^a gift — 
viz., receiving, accepting, &c. This faith is the 
work of the Spirit, performed only in "those who 
were eternally ordained to life 820, 821 

Election is free and permanent, made from eter- 
nity, not upon the ground of foreseen good 
works, but as itself the origin of such works, 
the elect are chosen in Christ; nothing can hin- 
der their conversion and salvation. They know 
of their election only by being actually called. 
Election achieves its ends only through means. 

821, 822 

Effectual calling is by the Holy Ghost attending 



CONTENTS. 



11 



the word. It convicts of sin, awakens fear of 
punishment ; it sanctifies, producing faith, hope, 
repentance, and love Pages 822-824 

The Scriptures are the word of God, able to make 
man wise unto salvation without the aid of 
any human inventions. Their object to teach 
what sin is, and to lead us to Christ. They 
will be surely fulfilled. Men will be judged by 
them 824 

Human governments are of God's appointment. 824 

A reason of my practice in worship. 

I. With whom I dare not hold church communion. 
1. With them that profess not faith and holiness, 
excluding a real saint if he be not visible by pro- 
fession, and including even the secret hypocrite 
if he be hid by a credible profession, (a) Because 
God hath from the beginning made this distinc- 
tion. He banished Cain. When seed of Seth 
commixed in worship, he sent Noah to preach 
against it, and because they would not cease, 
sent the flood to destroy them; and so in many 
other instances. (6) Because it is so commanded in 
the Scriptures, especially in connection with the 
ancient Church, (c) Because such is the example 
of the New Testament churches, they being made 
up of the "called of Christ "—those who have 
drank into his Spirit— those in whom is God— 
the partakers of the joy of the gospel— the in- 
wardly circumcised— the turned from idols— the 
body of Christ, (d) Because separation from the 
world is the duty and privilege of the Church, 
(e) Because union with the world is incongruous, 
as the ploughing of the ox and the ass together. 
(/) Because such union is pernicious and destruc- 
tive, as is shown especially in the history of 
Israel, (g) Because it provoketh God to severe 
judgments. The objection considered that there 
have always been the openly profane in the 
Church 825-828 

II. With whom I dare to hold church communion. 
Preliminary observations. There are but two 
ordinances in the Christian Church — Baptism 
and the Lord's Supper. Not fundamental nor 
essential to Christian communion. To ascribe to 
them an undue importance is to commit idolatry 
with God's own institutions. Answer. I dare 
have church communion with men of faith and 
holiness who give a faithful and credible relation 
thereof, corroborated by the testimony of others 
to their consistent lives. This is the rule of 
church fellowship and the only initiating ordi- 
nance, and corresponds with circumcision under 
the ancient dispensation, being the circum- 
cision of the heart. Question. Should they not 
be received to church fellowship through water 
baptism as the initiating ordinance? Answer. 
Baptism was administered in time past upon 
conversion, but, unlike circumcision, it is not 
an initiating ordinance. 1. None are debarred 
or cut off from the Church for want of it. John, 
the great baptizer, gathered no Church. The 
eunuch, Cornelius, the Antioch converts, and 
Lydia were received into no Church by their 
baptism, for if they were, they must have joined 
some particular Church, since no other is visible. 
Question. Why were they baptized, then? Ans. 
To strengthen their own faith. Question. By 
what rule then would you admit to the Church ? 
Ans. By the word of faith— i. e., by faith uttered 
in the life, through obedience to the royal law. 
The ten commandments should be made the test 
of faith. Objection. Yet in all cases water bap- 
tism should precede church membership. Ans. 



It has done so as a matter of fact, but it need not 
as a matter of necessity. Moreover, there is 
no proof that any were refused admission to 
the Church who were in doubt about baptism. 
There is, in fact, no proof that all communi- 
cants were baptized. Three texts on this point. 

Pages 828-832 

The author now admits, for argument's sake, that 
baptism is the initiatory ordinance of the Church, 
according to the common belief, but even on that 
ground affirms that a believing man may be re- 
ceived without it. 1. Because he has something 
better than baptism— he has faith; and having 
this, you have no right to exclude him from the 
Church because he does not agree with your 
opinion about baptism. 2. Because they who 
are " baptized by one Spirit into one body " have 
"one baptism," and that is all which is essential 
in the case. 3. Because all such have the doctrine 
of baptism, though they come short in the prac- 
tice. 4. Because God holds communion with 
them. 5. Because failure in such an outward 
ordinance does not unchristian us. 6. Because 
edification is of more concern than agreement in 
externals. Scripture authorities for this view. 
7. Because love is worth more than baptism. 8. 
Attempts to exclude from communion on higher 
grounds than this are condemned by the Bible. 
9. This exclusion is an attempt to exclude from 
the birth-right to which these non-conforming 
Christians are born of God. 10. It shows con- 
tempt; it implies the existence of some grea.t 
iniquity in them. The absurdity of hearing 
them preach, and joining with them in prayer, 
while yet excluding them from the communion. 
Objection. Would you then hold communion witn 
a Roman Catholic? Yes, if he be a visible sain' 
as before defined. But suppose he retains hii. 
connection with that Church? That is impos- 
sible if he desires to join a Christian Church. 
But suppose he retains some of the errors of that 
Church? If they are fundamental erroi's, such 
as eat out the very life of religion, exclude him 
as not a visible saint, but if otherwise, receive him. 
But this is receiving for opinion's sake, which 
you condemn. No, because it is an opinion 
which is a test of Christian character, not an 
opinion in lesser matters 832-839 

Practical application of the whole 840 

Differences in Judgment about Water Baptism no Bar 
to Communion. To communicate with Saints, as 
Saints, proved lawful, in answer to a book written by 
the Baptists, and published by Mr. T. P. and Mr. 
W.K., entitled ''Some Serious Reflections on that 
part of Mr. Bunyan's Confession of Faith touching 
Church Communion with Unbaptized Believers ;" 
wherein their objections and arguments are an- 
swered, and the doctrine of Communion still assented 
and vindicated. Here is cdso Mr. Henry Jesse's 
judgment in the case, fully declaring the doctrine 1 
have asserted. 

To the Reader 841 

This is a polemic treatise, written in answer to an 
opponent, and largely made up of exposures of 
supposed misconception of the views of the 
former treatise. It is valuable, not so much for 
any views additional to those advanced in the 
"Reasons for my Practice," as for giving an ad- 
ditional exposition of those views 842-869 

Mr. Henry Jesse's essay is an exegetical discussion 
of certain passages bearing upon the question- 
such as, "Him that is weak in the faith receive 



12 



CONTENTS. 



ye " (Rom. xiv. 1), and the clause, " one baptism." 
Eph. iv. 5 Pages 869-875 

Peaceable Principles and True, or a Brief Answer to 
Mr. Danvers" 1 and Mr. Paul's books against my Con- 
fession of Faith, and Differences in Judgment about 
Water Baptism no Bar to Communion; wherein 
their Scriptureless notions are overthrown and my 
peaceable principles still maintained. 

This is also a controversial treatise, farther ex- 
plaining and emphasizing the principles enunci- 
ated in "Reasons of my Practice in Worship." 

877-885 

The conclusion 885-887 

Questions about the Nature and Perpetuity of the 
Seventh-Day Sabbath, and proof that the First Day 
of the Week is the true Christian Sabbath. 

In the introduction the author takes the ground 
that while a sabbath— a day devoted to religious 
duties and worship— is moral, and so perma- 
nently obligatory, the particular day to be ob- 
served is a matter of special enactment... 889, 890 

Argument. The seventh-day sabbath is not made 
known by the light of nature, but only a sabbath. 

891, 892 

It was not enjoined by any positive precept from 

Adam to Moses 892-895 

The Gentiles were not included with the Jews in 

the Mosaic command 895, 896 

It fell with the other Jewish rites, and was not 

afterward improved by the apostles.. 896-900 

The first day of the week is the time fixed upon in 

the New Testament as the day of public worship. 

900-916 

Mr. Bunyan's Last Sermon, Preached July, 1688, on 
the text from John i. 13: " Which were born not of 
blood, nor of the will of the flesh, nor of the will of 
man, but of God 917-920 

Of the Trinity and a. ChHstian : how a Young or Shaken 
Christian should demean himself under the weighty 
thoughts of the doctrine of the Trinity or Plurality of 
Persons in the eternal Godhead-. 921, 922 

Of the Law and a Christian 923, 924 

Instruction for the Ignorant; being a Salve to Cure 
that great want of Knowledge in both Old and Young : 
wepared and presented to them in a plain and easy 
Dialogue, fitted to the capacity of the weakest. 
To the Church of Christ in and about Bedford... 925 
This is a statement of theological doctrines in the 
form of a catechism 926-943 

Of Justification by an Imputed Righteousness, or no 
Way to Heaven but by Jesus Christ. 

1. Definition of terms 945-947 

2. Men are justified while sinners in themselves. 

947-964 



3. Men are justified while sinners in themselves 
only by the righteousness of Christ. ..Pages 964-976 

Poetical Pieces or Mr. John Bunyajt. 

Ebal and Gerizim, or the Blessing and the Curse ; 

being a short exhortation to Sinners, by the 

and Severity of God. 

From Mount Gerizim 

From Mount Ebal 



One Thing is Needful, or Serious Meditations upon the 
Four Last Things— Death and Judgment, Heaven 
and Hell. 

An introduction to the ensuing discourse 987 

Of death 987-989 

Of judgment 989-991 

Of heaven 991-994 

Of hell, and the estate of those that perish.. 994-997 

A Caution to Stir up to Watch against Sin 999, 1000 

Divine Emblems, or Temporal Things Spiritualized— 

fitted for the use of boys and girls. 

To the Reader 1001, 1002 

Upon the lark and the fowler 1003 

Meditations upon an egg 1003, 1004 

Upon the flint in the water 1004 

Upon the fish in the water 1004 

Upon the swallow 1004 

Upon the bee 1004 

Upon overmuch niceness 1004 

Meditations upon a candle 1005 

Upon the sacraments 1005 

Upon the sun's reflection upon the clouds in 

a fair morning 1005, 1006 

The sinner and the spider 1006-1008 

Of the mole in the ground 1008 

Of the cuckoo 1008 

Of the boy and the butterfly 1009 

Of the fly at the candle 1009 

On the rising of the sun 1009 

Upon the promising fruitfulness of a tree.. 1009, 1010 

Upon the thief 1010 

Of the child with the bird on the bush 1010, 1011 

Of the rose bush 1011 

Upon the beggar 1011 

Upon the horse and his rider 1011, 1012 

Upon a penny loaf 1012 

The boy and watchmaker 1012 

On the cackling of a hen 1012 

Upon a snail 1013 

Upon a skilful player on an instrument 1013 

Of man by nature 1013 

Upon the disobedient child 1013, 1014 

Upon a sheet of white paper 1014 

Upon the frog 1014 

On the barren fig tree in God's vineyard 1014 

On the going down of the sun 1014, 1015 



PREFACE TO A FORMER EDITION. 



BY THE EEV. SAMUEL WILSON. 



What we approve ourselves, we are apt to recommend to others. I have long been 
of opinion, that the writings of this excellent author, as far as I have had opportunity 
of being acquainted with them, are well worth the perusal of those who have tasted that 
the Lord is gracious, some of them being admirably adapted to inform and encourage 
sinners inquiring the way to Zion, with their faces thitherwards ; for which he was more 
abundantly furnished from his own experience, having been long in the service of sin, 
till at length God opening his eyes, he was enabled to discover the imaginary satisfac- 
tion of the carnal appetite, in a course of impiety, to be mere vanity, folly, and delu- 
sion ; leaving a sting in the conscience, exposing us to the divine resentment, and ren- 
dering us viler than the beasts that perish. 

And as he has skilfully represented sin, in its odious malignity, as the abominable 
evil which God hates, and carefully traced it to its original, in the first Adam's apos- 
tacy; pointing out the dangerous effects of this most deadly disease, as it sullies the 
beauty, destroys the peace, and endangers the safety of the immortal soul ; so it is not 
easy to say, whether with greater judgment or affection he has described the remedy, 
when treating on the imputed righteousness of Christ, and the mystery of pardoning 
grace, in the blood of the everlasting covenant. 

This indeed runs through the greatest part of his works, as a fundamental truth, on 
which the whole fabric of the gospel, and the believer's hopes are built; for, as the 
apostle observes, there is no other name given under heaven whereby we can be saved, 
nor other foundation can any man lay, than that which is laid, which is Christ Jesus, in 
whom only we have redemption through his blood, the forgiveness of sins according to 
the riches of God's grace. 

And whilst he discovers the warmest zeal for purity of heart, and piety of life, con- 
stantly recommending holiness as the beauteous image of the God of all glory, as abso- 
lutely necessary to communion and fellowship with him, and without which no man 
shall see his face with comfort in the great day ; he at the same time cautions against 
the proud conceit of being saved by works of righteousness which we can do ; and, with 
our Lord, advises, that when we have done all we are enabled to do in the discharge of 
our duty, and for God's glory, we should conclude ourselves to be unprofitable servants. 
As to other important mysteries of the everlasting gospel, you will find them frequently, 
not only asserted, but greatly illustrated, and thoroughly proved and confirmed. 

Besides these glorious truths of the everlasting gospel, you will meet with a large 
account of the several duties of Christians, whether as members of civil society, or re- 
lated to particular communities, or concerned in the management of private families ; 
together with the spiritual manner in which they are to be performed, the divine assist- 
ance which is necessary to it, and the merits of the Saviour, which alone can render 

21 



22 



PREFACE TO A FORMER EDITION. 



them acceptable to God. Nor does he overlook the many exceeding great and precious 
promises, whether made to the church in general, or believers in particular ; and, as it 
comes before him, reconciles the seeming contradiction between the promise and certain 
dispensations of Providence, by vindicating the divine faithfulness ; since, whether the 
saint can see it or no, all things do work together for good to them that love God, and 
are the called according to his purpose. So that here is instruction for the ignorant, 
encouragement for the weak, milk for babes, and meat for strong men. 

As to the author himself, he is above our praise, now triumphing in the presence of 
that Redeemer, who so wonderfully plucked him as a brand out of the burning. Nor 
shall I add anything to the account he has given of himself, in his treatise of Grace 
A bounding to the Chief of Sinners. 



PREFACE. 



Christian Reader: 

If such thou art in reality, or indeed if only a bare outward professor, thou needest 
not be informed that the all-gracious Emmanuel, in the days of his flesh, after he had 
o-iven us a glorious display of the Divine Sovereignty, in dispensing the everlasting 
Gospel, broke forth into these emphatic words: " I thank thee, holy Father, Lord of 
heaven and earth, that thou hast hid these things from the wise and prudent, and hast 
revealed them unto babes. Even so, Father, for so it seemed good in thy sight." 
Agreeable to this, says the great apostle of the Gentiles, " God hath chosen the foolish 
things of this world to confound the wise : and God hath chosen the weak things of the 
world to confound the things which are mighty ; and base things of the world, and 
things which are despised, hath God chosen, yea, and things that are not, to bring to 
nought things that are." And why? — that no flesh should glory in his presence. Per- 
haps next to the first publishers of the Gospel of the blessed God, these sayings were never 
more strongly exemplified in any individual (at least in this or the last century) than 
in the conversion, ministry, and writings of that eminent servant of Jesus Christ, Mr. 
John Bunyan, who- was of the meanest occupation, a notorious sabbath-breaker, 
drunkard, swearer, blasphemer, &c, by habitual practice; and yet, through rich, free, 
sovereign, distinguishing grace, chosen, called, and afterwards formed, by the all-power- 
ful operations of the Holy Ghost, to be a scribe ready instructed to the kingdom of God. 
The two volumes of his work formerly published, with the great success that attended 
them in pulling down Satan's strongholds in sinners' hearts, when sent forth in small 
detached parties, are pregnant proofs of this. Some of them have gone through a great 
variety of editions. His Pilgrim's Progress, in particular, hath been translated into 
various languages, and to this day is read with the greatest pleasure, not only by the 
truly serious, of divers religious persuasions, but likewise by those to whom pleasure is 
the end of reading. Surely it is an original, and we may say of it, to use the words of 
the great Dr. Goodwin in his preface to the Epistle to the Ephesians, that it smells of the 
prison. It was written when the author was confined in Bedford jail. And ministers 
never write or preach so well as under the Cross : the Spirit of Christ and of glory then 
rests upon them. It was this, no" doubt, that made the Puritans of the last century such 
burning and shining lights. When cast out by the black Bartholomew act, and driven 
from their respective charges to preach in barns and fields, in the highways and hedges, 
they in an especial manner wrote and preached as men having authority. Though dead, 
by their writings, they yet speak ; a peculiar unction attends them to this very hour ; 
and for these thirty years past I have remarked, that the more true and vital religion 
hath revived, either at home or abroad, the more the good old Puritanical writings, or 
authors of a like stamp, have been called for.* 

If we calmly sit down to consider the character and abilities of Mr. John Bunyan, a 
great variety of prospects offer themselves to our view ; and amidst a number of the very 
worst qualities before his conversion, and a greater number of the best qualities after he 
became a true Christian, we find a difficulty to make the just arrangement of the differ- 
ent textures of his temper and character. 

If we view this extraordinary man in the former part of his life, we find abundance 

* Rev. George Whitfield. 

23 



24 



PEE FACE. 



of things to give us disgust and abhorrence ; he was a poor, ignorant, illiterate fellow ; 
his occupation, a common tinker, whose business it was to tramp from town to town, and 
from house to house, to mend old kettles and saucepans : but this was far from being the 
worst part of his condition and circumstances. He was a very worthless, wicked man • 
he was a sinner of the baser sort, a most abandoned swearer, a sabbath-breaker, an out- 
rageous rebel to God and all that was good in heaven and earth ; a wretch who took 
more pains to be damned than most professors ever take to be saved. 

Be astonished, O heavens ! and wonder, O earth ! Behold this very man become a 
miracle of mercy, a mirror of wisdom, goodness, holiness, truth and love. See his na- 
ture regenerated, his dead soul enlivened with heavenly life ; his polluted soul cleansed 
and adorned by divine grace; his guilty soul pardoned by God's mercy, and justified 
by his goodness through the redemption and righteousness of Christ Jesus. 

The peculiar character of Mr. Bunyan opens in four or five views : as a man of ardent 
piety — as an undaunted sufferer for the cause of God and truth — as a most faithful and 
indefatigable pastor and preacher of the Gospel — as a plain popular writer on practical 
divinity — and lastly, as a man of genius and taste, possessed of an inventive and beau- 
tiful imagination. 

That he was a man of real religion and uncommon godliness, no man of sense can pos- 
sibly doubt or deny. If true piety consists in the knowledge, the love, and the resem- 
blance of the blessed God, John Bunyan was a man of piety ; and if zeal to preach 
incessantly in the face of cruel penal laws, and bloody persecutors, which issued in his 
being apprehended and thrown into Bedford jail for twelve years together; if these con- 
stitute the character of a noble professor, Bunyan was that man. 

As a pastor of a numerous church, and a faithful preacher of the Gospel of Christ, 
let the records now extant in manuscript at Bedford bear a glorious and delightful tes- 
timony and evidence. 

As a popular, practical writer, on a great variety of important subjects for the use of 
the bulk of common Christians, I will dare to affirm that he has few equals in the Chris- 
tian world. I am persuaded there never has been a writer in the English language 
whose works have spread so wide, and have been read by so many millions of people as 
Mr. Bunyan's. 

In point of elegance and dignity, he bears no sort of comparison with Dr. Watts, Dr. 
Doddridge, and Mr. Hervey — in respect to fire and pungency on practical subjects, Mr. 
Baxter was vastly his superior; and in regard to depth and discernment, as well as am- 
plitude and grandeur of thought, he is a thousand degrees below Dr. Owen, and the 
judicious Charnock — but in plainness of style and conception, adapted to the general 
capacities of mankind, perhaps he has done more good than any one of them all. 

But the highest point of light in which he shines with a distinguished lustre, consists 
in the beauty of his imagination as an allegorical writer : and here I dare affirm he has 
absolutely no equal in the Christian world for two thousand years past. 

I have only to mention in proof of this, the Pilgrim's Progress and the Holy War. 
When that great man, Dr. Simon Patrick, attempted to write the parable of the Chris- 
tian Pilgrim, he made himself ridiculous — stnd when the anonymous scribbler of the 
third part of the Pilgrim's Progress tried to obtrude his stuff on the world as the pro- 
duction of Mr. Bunyan, the cheat was soon discovered : every Christian of taste could see 
the difference as easily as we can discern the superior excellence of a Raphael or a 
Titian from the productions of a common dauber; and we can as easily distinguish 
Bunyan from all other writers, as we can discern the difference between the finest cam- 
bric and a piece of hop sacking.* 

* Rev. John Ryland. 



* 



GRACE ABOUNDING TO THE CHIEF OF SINNERS: 

IN A FAITHFUL ACCOUNT OF 

THE LIFE AND DEATH OF JOHN BUNYAN. 



CORRECTED AND MUCH ENLARGED BY THE AUTHOR, FOR THE BENEFIT OF THE TEMPTED 

AND DEJECTED CHRISTIAN. 



Come and hear, all ye that fear God, and I will declare what he hath done for my soul. — Psalm Ixvi. 16. 



PREFACE. 

WRITTEN BY THE AUTHOR, AND DEDICATED TO THOSE WHOM GOD HATH COUNTED HIM WORTHY TO 
BEGET TO FAITH BY HIS MINISTRY IN THE 'WORD. 

Children, grace be with you. Amen. I being taken from you in presence, and so tied up 
that I cannot perform that duty, that from God doth lie upon me to youward for your further 
edifying and building up in faith and holiness, &c, yet that you may see my soul hath fatherly 
care and desire after your spiritual and everlasting welfare, I now once again, as before from 
the top of Shenir and Hermon, so now from the lion's den, and from the mountains of the leopard, 
do yet look after you all, greatly longing to see your safe arrival into the desired haven. 

I have sent you here enclosed a drop of that honey that I have taken out of the carcass of a lion. 
I have eaten thereof myself, and am much refreshed thereby. (Temptations, when we meet 
them at first, are as the lion that roared upon Samson; but if we overcome them, the next time 
we see them, we shall find a nest of honey within them.) The Philistines understood me not. 
It is something, a relation of the work of God upon my soul, even from the very first, till now, 
wherein you may perceive my castings down, and risings up : for he woundeth, and his hands 
make whole. It is written in the Scripture, " The father to the children shall make known the 
truth of God." Yea, it was for this reason I lay so long at Sinai, to see the fire, and the cloud, 
and the darkness, " that I might fear the Lord all the days of my life upon earth, and tell of his 
wondrous works to my children." 

Moses writ of the journey ings of the children of Israel from Egypt to the land of Canaan ; and 
commanded also that they did remember their forty years' travel in the wilderness. " Thou shalt 
remember all the ways which the Lord thy God leads thee these forty years in the wilderness, 
to humble thee, and to prove thee, and to know what was in thine heart, whether thou wouldst 
keep his commandments or no." Wherefore this I have endeavoured to do ; and not only so, 
but to publish it also ; that, if God will, others may be put in remembrance of what he hath 
done for their souls, by reading his work upon me. It is profitable for Christians to be often 
calling to mind the very beginning of grace with their souls. "It is a night to be much 
observed to the Lord for bringing them out of the land of Egypt. This is that night of the 
Lord to be observed of all the children of Israel in their generations." " My God, (saith David, 
Psa. xlii. 6,) my soul is cast down within me, but I will remember thee from the land of Jordan, 
and of the Hermonites, from the hill Mizar." He remembereth also the lion and the bear, when 
he went to fight with the giant of Gath. 

27 



28 



BUNYAN'S COMPLETE WORKS. 



It was Paul's accustomed manner, and that when tried for his life, ever to open before his 
judges the manner of his conversion. He would think of that day, and that hour, in which he 
first did meet with grace ; for he found it supported him. When God had brought the children 
of Israel out of the Red Sea, far into the wilderness, yet they must turn quite about thither 
again, to remember the drowning of their enemies there, for though they sang praises before, 
yet they soon forgat his works. 

In this discourse of mine, you may see much, much I say, of the grace of God towards me. 
I thank God I can count it much ; for it was above my sins, and Satan's temptations too. I can 
remember my fears and doubts, and sad months, with comfort ; they are as the head of Goliah 
in my hand. There was nothing to David like Goliah's sword, even that sword that should 
have been sheathed in his bowels ; for the very sight and remembrance of that did preach forth 
God's deliverance to him. Oh ! the remembrance of my great sins, of my great temptations, and 
of my great fear of perishing forever ! They bring afresh into my mind the remembrance of my 
great help, my great supports from heaven, and the great grace that God extended to such a 
wretch as I. 

I could have enlarged much in this my discourse, of my temptations and troubles for sin, as 
also of the merciful kindness and working of God with my soul. I could also have stepped into 
a style much higher than this in which I have here discoursed ; and could have adorned all 
things more than here I seemed to do ; but I dare not. God did not play in tempting of me ; 
neither did I play, when I sunk as into a bottomless pit, when the " pangs of hell caught hold 
upon me ;" wherefore I may not play in relating of them ; but be plain and simple, and lay 
down the thing as it was. He that liketh it, let him receive it ; and he that doth not let him 
produce a better. Farewell. 



My dear Children : 

The milk and honey is beyond this wilderness, 
be not slothful to go in to possess the land. 



God be merciful to you ; and grant that you 
JOHN BUNYAN. 



GRACE ABOUNDING TO THE CHIEF OF SINNERS. 



In this my relation of the merciful working 
of God upon my soul, it will not be amiss, if, 
in the first place, I do in a few words, give you 
a hint of my pedigree, and manner of bringing 
up ; that thereby the goodness and bounty of 
God towards me, may be the more advanced 
and magnified before the sons of men. 

For my descent then, it was, as is well 
known to many, of a low and inconsiderable 
generation ; my father's house being of that 
rank that is meanest, and most despised of all 
the families in the land. Wherefore I have 
not here, as others, to boast of noble blood, or 
of any high-born state, according to th e < flesh; 
though, all things considered, I magnify the 
heavenly Majesty, for that by this door he 
brought me into the world, to partake of the 
grace and life that is in Christ by the Gospel. 

But yet notwithstanding the meanness and 
inconsiderableness of my parents, it pleased 
God to put it into their hearts to put me to 
school, to learn me both to read and write ; the 
which I also attained, according to the rate 
of other poor men's children, though to my 
shame I confess, I did soon lose that little I 
learnt, even almost utterly, and that long 
before the Lord did work his gracious work 
of conversion upon my soul. 

As for my own natural life, for the time that 
I was without God in the world, it was, in- 
deed, " according to the course of this world, 
and the spirit that now worketh in the chil- 
dren of disobedience." It was my delight to 
be "taken captive by the devil at his will;" 
being filled with all unrighteousness; the 
which did also so strongly work, and put 
forth itself, both in my heart and life, and 
that from a child, that I had but few equals, 
(especially considering my years, which were 
tender, being few,) both for cursing, swearing, 
lying, and blaspheming the holy name of God. 

Yea, so settled and rooted was I in these 
things, that they became as a second nature to 
me ; the which, as I have also with soberness 



considered since, did so offend the Lord, that 
even in my childhood he did scare and 
affrighten me with fearful dreams, and did 
terrify me with fearful visions: For often, 
after I had spent this and the other day in 
sin, I have in my bed been greatly afflicted, 
while asleep, with the apprehensions of devils 
and wicked spirits, who still, as I then 
thought, laboured to draw me away with 
them, of which I could never be rid. 

Also I should at these years, be greatly 
afflicted and troubled with the thoughts of 
the fearful torments of hell-nre ; still fearing 
that it would be my lot to be found at last 
among those devils and hellish fiends, who 
are there bound down with the chains and 
bonds of darkness, until the judgment of the 
great day. 

These things, I say, when I was but a child, 
but nine or ten years old, did so distress my 
soul, that then in the midst of my many sports 
and childish vanities, amidst my vain com- 
panions, I was often much cast down, and 
afflicted in my mind therewith, yet I could 
not let go my sins : Yea, I was also then so 
overcome with despair of life and heaven, 
that I should often wish, either that there had 
been no hell, or that I had been a devil ; sup- 
posing they were only tormentors ; that if it 
must needs be, that I went thither, I might 
be rather a tormentor, than be tormented 
myself. 

A while after those terrible dreams did leave 
me, which also I soon forgot ; for my pleas- 
ures did quickly cut off the remembrance of 
them, as if they had never been : wherefore 
with more greediness, according to the strength 
of nature, I did still let loose the reins of my 
lust, and delighted in all transgressions against 
the law of God : so that until I came to the 
state of marriage, I was the very ringleader of 
all the youth that kept me company, in all 
manner of vice and ungodliness. 

Yea, such prevalency had the lusts and 

29 



30 



BUNYAN'S COMPLETE WORKS. 



fruits of the flesh on this poor soul of mine, 
that had not a miracle of precious grace pre- 
vented, I had not only perished by the stroke 
of eternal justice, but had also laid myself 
open, even to the stroke of those laws which 
bring some to disgrace and open shame before 
the face of the world. 

In these days the thoughts of religion were 
very grievous to me; I could neither endure 
it myself, nor that any other should ; so that 
when I have seen some read in those books 
that concerned Christian piety, it would be as 
it were a prison to me. Then I said unto God, 
" Depart from me, for I desire not the know- 
ledge of thy ways." I was now void of all good 
consideration, heaven and hell were both out 
of sight and mind; and as for saving and 
damning, they were least in my thoughts. " 
Lord, thou knowest my life, and my ways were 
not hid from thee." 

But this I well remember, that though I 
could myself sin with the greatest delight and 
ease, and also take pleasure in the vileness of 
my companions ; yet, even then, if I had at 
any time seen wicked things, by those who 
professed goodness, it would make my spirit 
tremble. As once above all the rest, when I 
was in the height of vanity, yet hearing one 
to swear, that was reckoned for a religious 
man, it had so great a stroke upon my spirit, 
that it made my heart ache. 

But God did not utterly leave me, but fol- 
lowed me still, not with convictions, but with 
judgments ; yet such as were mixed with 
mercy. For once I fell into a creek of the 
sea, and hardly escaped drowning. Another 
time I fell out of a boat into Bedford river, 
but mercy yet preserved me alive. Besides, 
another time, being in the field with one of my 
companions, it chanced that an adder passed 
over the highway, so I having a stick in my 
hand, struck her over the back ; and having 
stunned her, I forced open her mouth with my 
stick, and plucked her sting out with my fin- 
gers ; by which act, had not God been merci- 
ful unto me, I might by my desperateness, 
have brought myself to an end. 

This also I have taken notice of, with 
thanksgiving: When I was a soldier, I, with 
others, were drawn out to go to such a place 
to besiege it ; but when I was just ready to go, 
one of the company desired to go in my room : 
to which, when I had consented, he took my 
place ; and coming to the siege, as he stood 
sentinel, he was shot in the head with a mus- 
ket bullet, and died. 



Here, as I said, were judgments and mercy, 
but neither of them did awaken my soul to 
righteousness; wherefore I sinned still, and 
grew more and more rebellious against God, 
and careless of my own salvation. 

Presently after this, I changed my condition 
into a married state, and my mercy was, to 
light upon a wife whose father was counted 
godly ; this woman and I, though we came to- 
gether as poor as poor might be, (not having so 
much household stuff as a dish or a spoon be- 
twixt us both,) yet this she had for her part, 
"The Plain Man's Pathway to Heaven; the 
Practice of Piety ;" which her father had left 
her when he died. In these two books I 
should sometimes read with her, wherein I 
also found some things that were somewhat 
pleasing to me ; but all this while I met with 
no conviction. She also would be often tell- 
ing me of what a godly man her father was, 
and how he would reprove and correct vice, 
both in his house, and among his neighbours, 
what a strict and holy life he led in his days, 
both in word and deed. 

Wherefore these books, with the relation, 
though they did not reach my heart, to 
awaken it about my sad and sinful state, yet 
they did beget within me some desires to re- 
form my vicious life, and fall in very eagerly 
with the religion of the times ; to wit, to go to 
church twice a day, and that too with the fore- 
most ; and there should very devoutly both say 
and sing, as others did, yet retaining my wicked 
life; but withal, I was so overrun with the 
spirit of superstition, that I adored, and that 
with great devotion, even all things (both the 
high place, priest, clerk, vestment service, and 
what else) belonging to the church ; counting 
all things holy that were therein contained, 
and especially, the priest and clerk most 
happy, and without doubt greatly blessed, be- 
cause they were the servants, as I then thought, 
of God, and were principal in the holy temple 
to do his work therein. 

This conceit grew so strong in a little time 
upon my spirit, that had I but seen a priest 
(though never so sordid and debauched in his 
life,) I should find my spirit fall under him, 
reverence him, and knit unto him; yea, I 
thought, for the love I did bear unto them 
(supposing they were the ministers of God) I 
could have laid down at their feet and have 
been trampled on by them ; their name, their 
garb, and work did so intoxicate and be- 
witch me. 

After I had been thus for some considerable 



GRACE ABOUNDING TO 



THE CHIEF OF SINNERS. 



31 



time, another thought came in my mind ; and 
that was, whether we were of the Israelites or 
no ? For rinding in Scripture that they were 
once the peculiar people of God, thought I, if 
I were one of this race, my soul must needs be 
happy. Now again, I found within me a great 
longing to be resolved about this question, but 
could not tell how I should : at last I asked my 
father of it, who told me, no, we were not. 
Wherefore, then I fell in my spirit, as to the 
hopes of that, and so remained. 

But all this while, I was not sensible of the 
danger and evil of sin ; I was kept from con- 
sidering that sin would damn me, what religion 
soever I followed, unless I was found in Christ : 
nay, I never thought of him, nor whether there 
was such an one, or no. "Thus man while 
blind doth wander, but weareth himself with 
vanity, for he knoweth not the way to the city 
of God." 

But one day, amongst all the sermons our 
parson made, his subject was to treat of the 
sabbath-day, and of the evil of breaking that, 
either with labour, sports, or otherwise : (now 
I was, notwithstanding my religion, one that 
took much delight in all manner of vice, and 
especially that was the day that I did solace 
myself therewith : ) wherefore I fell in my con- 
science under this sermon, thinking and be- 
lieving that he made that sermon on purpose 
to show me my evil-doing. And at that time 
I felt what guilt was, though never before, that 
I can remember; but then I was, for the pres- 
ent, greatly loaded therewith, and so went 
home when the sermon was ended, with a great 
burthen upon my spirit. 

This, for an instant, did benumb the sinews 
of my best delights, and did embitter my for- 
mer pleasures to me ; but hold, it lasted not ; 
for before I had dined, the trouble began to go 
off my mind, and my heart returned to its old 
course. But oh! how glad was I, that this 
trouble was gone from me, and that the fire 
was put out, that I might sin again without 
control! Wherefore, when I had satisfied 
nature with my food, I shook the sermon 
out of my mind, and to my old custom of 
sports and gaming I returned with great 
delight. 

But the same day, as I was in the midst of a 
game of Cat, and having struck it one blow 
from the hole, just as I was about to strike it 
the second time, a voice did suddenly dart from 
heaven into my soul, which said, " Wilt thou 
leave thy sins and go to heaven, or have thy 
sins and go to hell?" At this I was put to an 



exceeding amaze ; wherefore, leaving my cat 
upon the ground, I looked up to heaven, and 
was, as if I had, with the eyes of my under- 
standing, seen the Lord Jesus looking down 
upon me, as being very hotly displeased with 
me, and as if he did severely threaten me with 
some grievous punishment for these and other 
ungodly practices. 

I had no sooner thus conceived in my mind, 
but suddenly this conclusion was fastened on 
my spirit, (for the former hint did set my sins 
again before my face,) that I had been a great 
and grievous sinner, and that it was now too 
late for me to look after heaven ; for Christ 
would not forgive me, nor pardon my trans- 
gressions. Then I fell to musing on this also ; 
and while I was thinking of it, and fearing 
lest it should be so, I felt my heart sink in 
despair, concluding it was too late ; and there- 
fore I resolved in my mind to go on in sin : 
For, thought I, if the case be thus, my state is 
surely miserable ; miserable if I leave my sins, 
and but miserable if I follow them ; I can but 
be damned, and if I must be so, I had as good 
be damned for many sins, as be damned for a 
few. 

Thus I stood in the midst of my play, before 
all that then were present ; but yet I told them 
nothing ; but I say, having made this conclu- 
sion, I returned desperately to my sport again ; 
and I well remember, that presently this kind 
of despair did so possess my soul that I was 
persuaded I could never attain to other com- 
fort than what I should get in sin ; for heaven 
was gone already, so that on that I must not 
think. Wherefore I found within me great 
desire to have my fill of sin, still studying 
what sin was yet to be committed, that I might 
taste the sweetness of it ; and I made as much 
haste as I could to fill my belly with its deli- 
cacies, lest I should die before I had my de- 
sires; for that I feared greatly. In these 
things, I protest before God I lie not, neither 
do I frame this sort of speech; these were 
really, strongly, and with all my heart my de- 
sires. The good Lord, whose mercy is un- 
searchable, forgive my transgressions ! 

And I am very confident that this termina- 
tion of the devil is more usual among poor 
creatures, than many are aware of, even to 
overrun the spirits with a scurvy and seared 
frame of heart, and benumbing of conscience ; 
which frame he stilly and slyly supplieth with 
such despair, that though not much guilt at- 
tendeth souls, yet they continually have a 
secret conclusion within them, that there is no 



32 



BUNYAN'S COMPLETE WORKS. 



hopes for them ; for they have loved sins, 
therefore after them they will go. 

Now therefore I went on in sin with great 
greediness of mind, still grudging that I could 
not be satisfied with it as I would. This did 
continue with me about a month, or more; 
but one day, as I was standing at a neighbour's 
shop-window, and there cursing and swearing, 
and playing the madman, after my wonted 
manner, there sat within the woman of the 
house, and heard me; who though she was a 
very loose and ungodly wretch, yet protested 
that I swore and cursed at the most ungodly 
rate, that she was made to tremble to hear me ; 
and told me further, that I was the ungodliest 
fellow for swearing, that she ever heard in all 
her life ; and that I, by thus doing, was able 
to spoil all the youth in the whole town, if 
they came but in my company. 

At this reproof I was silenced, and put to 
secret shame; and that too, as I thought, be- 
fore the God of heaven ; wherefore, while I 
stood there, and hanging down my head, I 
wished with all my heart that I might be a lit- 
tle child again, that my father might teach me 
to speak without this wicked way of swearing ; 
for, thought I, I am so accustomed to it, that 
it is in vain for me to think of a reformation, 
for I thought that could never be. 

But how it came to pass I know not ; I did 
from this time forward, so leave my swearing, 
that it was a great wonder to myself to observe 
it ; and whereas, before I knew not how to 
speak unless I put an oath before and another 
behind, to make my words have authority ; now 
I could, without it, speak better, and with more 
pleasantness than ever I could before. All this 
while I knew not Jesus Christ, neither did I 
leave my sports and plays. 

But quickly after this, I fell into company 
with one poor man that made profession of re- 
ligion ; who, as I then thought, did talk pleas- 
antly of the Scriptures, and of the matter of 
religion ; wherefore, falling into some love and 
liking to what he said, I betook me to my Bible, 
and began to take great pleasure in reading, 
but especially with the historical part thereof; 
for as for St. Paul's Epistles, and suchlike 
Scriptures, I could not away with them, being 
as yet ignorant, either of the corruptions of my 
nature or of the want and worth of Jesus Christ 
to save us. 

"Wherefore I fell to some outward reformation 
both in my words and life, and did set the com- 
mandments before me for my way to heaven ; 
which commandments I also did strive to keep, 



and as I thought, did keep them pretty well 
sometimes, and then I should have comfort; 
yet now and then should break one, and so 
afflict my conscience ; but then I should re- 
pent, and say, I was sorry for it, and promised 
God to do better next time, and there get help 
again ; for then I thought I pleased God as well 
as any man in England. 

Thus I continued about a year; all which 
time our neighbours did take me to be a very 
godly man, a new and religious man, and did 
marvel much to see such a great and famous 
alteration in my life and manners ; and indeed 
so it was, though I knew not Christ, nor grace, 
nor faith, nor hope ; for, as I have well since 
seen, had I then died, my state had then been 
most fearful. 

But, I say, my neighbours were amazed at 
this my great conversion, from prodigious pro- 
faneness to something like a moral life ; and 
truly, so they well might ; for this my conver- 
sion was as great, as for Tom of Bedlam to be- 
come a sober man. Now therefore they began 
to praise, to commend, and to speak well of me, 
both to my face, and behind my back. Now I 
was, as they said, become godly ; now I was 
become a right honest man. But oh ! when I 
understood those were their words and opinions 
of me, it pleased me mighty well. For though 
as yet I was nothing but a poor painted hypo- 
crite, yet I loved to be talked of as one that 
was truly godly. I was proud of my godliness, 
and indeed I did all I did, either to be seen of, 
or to be well spoken of by men ; and thus I 
continued for about a twelvemonth, or more. 

Now you must know, that before this I had 
taken much delight in ringing the bell, but my 
conscience beginning to be tender, I thought 
such a practice was but vain, and therefore 
forced myself to leave it ; yet my mind hank- 
ered ; wherefore, I would now go to the steeple- 
house and look on, though I durst not ring ; 
but I thought this did not become religion 
neither ; yet I forced myself, and would look 
on still ; but quickly after, I began to think, 
how if one of the bells should fall ? Then I 
chose to stand under a main beam, that lay 
overthwart the steeple, from side to side, think- 
ing here I might stand sure ; but then I thought 
again, should the bell fall with a swing, it might 
first hit the wall, and then rebounding upon 
me, might kill me for all this beam. This made 
me stand in the steeple door ; and now thought 
I, I am safe enough ; for if the bell should 
then fall, I can slip out between these thick 
walls, and so be preserved notwithstanding. 



GRACE ABOUNDING TO THE CHIEF OF SINNERS. 



33 



So after this I would yet go to see them ring, 
but would not go farther than the steeple door ; 
but then it came into my head, how if the stee- 
ple itself should fall? And this thought (it 
may for aught I know when I stood and looked 
on) did continually so shake my mind, that I 
durst not stand at the steeple door any longer, 
but was forced to flee, for fear the steeple should 
tall upon my head. 

Another thing was my dancing. I was full 
a year before I could quite leave that ; but all 
this while, when I thought I kept this or that 
commandment, or did, by word or deed any 
thing that I thought was good, I had great 
peace in my conscience ; and should think with 
myself, God cannot but be now pleased with 
me ; yea, to relate it in mine own way, I thought 
no man in England could please God better 
than I. 

But poor wretch as I was, I was all this while 
ignorant of Jesus Christ ; and going about to 
establish my own righteousness ; and had per- 
ished therein, had not God in mercy showed 
me more of my state by nature. 

But upon a day, the good providence of God 
called me to Bedford, to work on my calling, 
and in one of the streets of that town, I came 
where there were three or four poor women sit- 
ting at a door, in the sun, talking about the 
things of God ; and being now willing to hear 
their discourse, I drew near to hear what they 
said, for I was now a brisk talker of myself, in 
the matter of religion ; but I may say, " I heard, 
but understood not ; " for they were far above, 
out of my reach. Their talk was about a new 
birth, the work of God in their hearts, as also 
how they were convinced of their miserable 
state by nature. They talked how God had 
visited their souls with his love in the Lord 
Jesus, and with what words and promises they 
had been refreshed, comforted and supported 
against the temptations of the devil ; moreover 
they reasoned of the suggestions and tempta- 
tions of Satan in particular ; and told to each 
other by what means they had been afflicted, 
and how they were borne up under his assaults. 
They also discoursed of their own wretchedness 
of heart and of their unbelief ; and did con- 
temn, slight and abhor their own righteousness, 
as filthy, and insufficient to do them any good. 

And methought they spake as if joy did 
make them speak; they spake with such 
pleasantness of Scripture language^ and with 
such appearance of grace in all they said, 
that they were to me, as if they had found a 
new world; as if they were "people that 
3 



dwelt alone, and wore not to be reckoned 
among their neighbours." 

At this I felt my own heart began to shake, 
and mistrust my condition to be naught; for I 
saw that in all my thoughts about religion and 
salvation, the new birth did never enter into 
my mind; neither knew I the comfort of the 
word and promise, nor the deceitfulness and 
treachery of my own wicked heart. As for 
secret thoughts, I took no notice of them; 
neither did I understand what Satan's temp- 
tations were, nor how they were to be with- 
stood and resisted, &c. 

Thus, therefore, when I had heard and con- 
sidered what they said I left them, and went 
about my employment again, but their talk 
and discourse went with me; also my heart 
would tarry with them, for I was greatly af- 
fected with their words, both because by them 
I was convinced that I wanted the true tokens 
of a truly godly man, and also because by 
them I was convinced of the happy and 
blessed condition of him that was such an 
one. 

Therefore I would often make it my busi- 
ness to be going again and again into the 
company of these poor people ; for I could not 
stay away ; and the more I went among them 
the more I did question my condition : and as 
I still do remember, presently I found two 
things within me, at which I did sometimes 
marvel, (especially considering what a blind, 
ignorant, sordid, and ungodly wretch but just 
before I was.) The one was a very great soft- 
ness and tenderness of heart, which caused me 
to fail under the conviction of what by Scrip- 
ture they asserted ; and the other, was a great 
bending in my mind, to a continually meditat- 
ing on it, and on all other good things which 
at any time I heard or read of. 

By these things my mind was now so turned 
that it lay like an horse-leech at the vein, still 
crying out, Give, give, which was so fixed on 
eternity, and on the things about the kingdom 
of heaven, (that is, so far as I knew, though 
as yet, God knows I knew but little) that 
neither pleasures, nor profits, nor persuasions, 
nor threats could loose it, or make it let go its 
hold, and though I may speak it with shame, 
yet it is in very deed, a certain truth, it would 
then have been as difficult for me to have 
taken my mind from heaven to earth, as I 
have found it often since, to get it again from 
earth to heaven. 

One thing I may not omit: there was a 
young man in our town, to whom my heart 



34 



BUNYAN'S COMPLETE WORKS. 



before was knit more than to any other, but 
he being a most wicked creature for cursing, 
and swearing, and whoring, I now shook him 
off, and forsook his company; but about a 
quarter of a year after I had left him, I met 
him in a certain lane, and asked him how he 
did ; he, after his old swearing and mad way, 
answered, he was well. But, Harry, said I, 
"Why do you curse and swear thus? What 
will become of you if you die in 'this condi- 
tion?" He answered me in a great chafe, 
" What would the devil do for company, if it 
were not for such as I am?" 

About this time I met with some Ranters' 
books, that were put forth by some of our 
countrymen, which books were also highly 
in esteem by several old professors; some of 
these I read, but was not able to make a judg- 
ment about them ; wherefore as I read in 
them, and thought upon them, seeing myself 
unable to judge, I would betake myself to 
hearty prayer in this manner: "O Lord, I am 
a fool, and not able to know the truth from 
error: Lord, leave me not to my own blind- 
ness, either to approve of, or condemn this doc- 
trine ; if it be of God, let me not despise it ; if 
it be of the devil, let me not embrace it. Lord, 
I lay my soul in this matter only at thy foot, let 
me not be deceived, I humbly beseech thee." 
I had one religious intimate companion all this 
while, and that was the poor man I spoke of 
before ; but about this time, he also turned a 
devilish Ranter, and gave himself up to all 
manner of filthiness, especially uncleanness. 
He would also deny that there was a God, 
angel, or spirit ; and would laugh at all exhort- 
ations to sobriety; when I laboured to re- 
buke his wickedness, he would laugh the 
more, and pretend that he had gone through 
all religions, and could never hit upon the 
right till now. He told me also, that in a 
little time I should see all professors turn to 
the ways of the Ranters. Wherefore abomi- 
nating these cursed principles, I left his com- 
pany forthwith, and became to him as great a 
stranger, as I had been before a familiar. 

Neither was this man only a temptation to 
me, but my calling being in the country, I 
happened to come into several people's com- 
pany who, though strict in religion formerly, 
yet were also drawn away by the Ranters. 
These would also talk with me of their ways, 
and condemn me as legal and dark ; pretend- 
ing that they only had attained to perfection, 
'that could do what they would and not sin. 
Oh! these temptations were suitable to my 



flesh, I being but a young man, and my nature 
in its prime: but God, who had, as I hoped, 
designed me for better things, kept me in the 
fear of his name, and did not suffer me to ac- 
cept such cursed principles. And blessed be 
God, who put it into my heart to cry to him 
to be kept and directed, still distrusting mine 
own wisdom ; for I have since seen even the 
effects of that prayer, in his preserving me, 
not only from Ranting errors, but from those 
also that have sprung up since. The Bible 
was precious to me in those days. 

And now methought, I began to look into 
the Bible with new eyes, and read as I never 
did before, and especially the epistles of the 
apostle St. Paul were sweet and pleasant to 
me, and indeed then I was never out of the 
Bible, either by reading or meditation; still 
crying out to God that I might know the 
truth, and way to heaven and glory. 

And as I went on and read, I hit upon that 
passage, "To one is given by the spirit the 
word of wisdom, to another the word of 
knowledge by the same spirit, and to another 
faith," &c. And though, as I have since seen, 
that by this Scripture the Holy Ghost intends, 
in special things extraordinary, yet on me it 
did then fasten with conviction, that I did 
want things ordinary, even that understanding 
and wisdom that other Christians had. On 
this word I mused and could not tell what to 
do, especially this word faith put me to it, for 
I could not help it, but sometimes must ques- 
tion, whether I had any faith, or no : but I 
was loth to conclude, I had no faith ; for if I 
do so, thought I, then I shall count myself a 
very castaway indeed. 

No, said I, with myself, though I am con- 
vinced that I am an ignorant sot, and that I 
want those blessed gifts of knowledge and 
understanding that other people have ; yet at 
a venture I will conclude, I am not altogether 
faithless, though I know not what faith is ; for 
it was shown me, and that too (as I have seen 
since) by Satan, that those who conclude them- 
selves in a faithless state, have neither rest nor 
quiet in their souls; and I was loth to fall 
quite into despair. 

Wherefore by this suggestion, I was for a 
while, made afraid to see my want of faith ; 
but God would not suffer me thus to undo and 
destroy my soul, but did continually against 
this my sad and blind conclusion, create still 
within me such suppositions, insomuch that I 
could not rest content, until I did now come 
to some certain knowledge whether I had faith 



GRACE ABOUNDING TO 



THE CHIEF OF SINNERS. 



35 



or no, this always running in my mind, "But 
how if you want faith indeed ? But how can 
you tell you have faith?" And besides, I saw 
for certain, if I had not, I was sure to perish 
for ever. 

So that though I endeavoured at the first to 
look over the business of faith, yet in a little 
time, I better considering the matter, was will- 
ing to put myself upon the trial whether I 
had faith or no. But alas, poor wretch, so 
ignorant and brutish was I, that I knew not 
to this day any more how to do it, than I 
know how to begin and accomplish that rare 
and curious piece of art, which I never yet 
saw or considered. 

Wherefore while I was thus considering, 
and being put to a plunge about it, (for you 
must know, that as yet I had not in this mat- 
ter broken my mind to any one, only did hear 
and consider,) the tempter came in with this 
delusion, "that there was no way for me to 
know I had faith, but by trying to work some 
miracles ; urging those Scriptures that seem to 
look that way, for the enforcing and strength- 
ening his temptation. Nay, one day, as I was 
between Elstow and Bedford, the temptation 
was hot upon me, to try if I had faith, by 
doing some miracle; which miracle at this 
time was this, I must say to the puddles that 
were in the horsepads, be dry ; and to the dry 
places, be you puddles : and truly one time I 
was going to say so indeed ; but just as I was 
about to speak, this thought came into my 
mind ; " but go under yonder hedge and pray 
first, that God will make you able." But 
when I had concluded to pray, this came hot 
upon me ; that if I prayed, and came again, 
and tried to do it, and yet did nothing not- 
withstanding, then to be sure I had no faith, 
but was a castaway, and lost, nay thought I, if 
it be so, I will not try yet, but will stay a little 
longer. 

So I continued at a great loss ; for I thought, 
if they only had faith, which could do so won- 
derful things, then I concluded, that for the 
present I neither had it, nor yet for the time 
to come, were ever like to have it. Thus I 
was tossed betwixt the devil and mine own 
ignorance, and so perplexed, especially at some 
times, that I could not tell what to do. 

About this time, the state and happiness of 
those poor people at Bedford was thus, in a 
kind of a vision, presented to me. I saw as 
if they were on the sunny side of some high 
mountain, there refreshing themselves with 
the pleasant beams of the sun, while I was 



shivering and shrinking in the cold, afflicted 
with frost, snow, and dark clouds : methouglit 
also, betwixt me and them, I saw a wall that 
did compass about this mountain, now through 
this wall, my soul did greatly desire to pass ; 
concluding, that if I could, I would even go 
into the very midst of them, and there also 
comfort myself with the heat of their sun. 

About this wall I bethought myself, to go 
again and again, still praying as I went, to see 
if I could find some way or passage, by which 
I might enter therein ; but none could I find 
for some time ; at the last, I saw, as it were, a 
narrow gap, like a little door-way in the wall, 
through which I attempted to pass : now the 
passage being very straight and narrow, I 
made many offers to get in, but all in vain, 
even until I was well nigh quite beat out, by 
striving to get in ; at last, with great striving, 
methought I at first did get in my head, 
and after that, by a sideling striving, my 
shoulders, and my whole body: then I was 
exceeding glad, went and sat down in the 
midst of them, and so was comforted with the 
light and heat of their sun. 

Now this mountain, and wall, &c, was thus 
made out to me : the mountain signified the 
church of the living God ; the sun that shone 
thereon, the comfortable shining of his merci- 
ful face on them that were therein ; the wall I 
thought was the world, that did make separa- 
tion between the Christians and the world; 
and the gap which was in the wall, I thought, 
was Jesus Christ, who is the way to God the 
Father. (John xiv. 6. Matt. vii. 14.) But for- 
asmuch as the passage was wonderfully nar- 
row, even so narrow, that I could not, but with 
great difficulty enter in thereat, it showed me, 
that none could enter into life, but those that 
were in downright earnest, and unless also 
they left that wicked world behind them ; for 
here was only room for body and soul, but not 
for body and soul, and sin. 

This resemblance abode upon my spirit 
many days : all which time I saw myself in a 
forlorn and sad condition, but y«t was pro- 
voked to a vehement hunger and desire to be 
one of that number that did sit in the sun- 
shine : now also would I pray wherever I was ; 
whether at home or abroad ; in house or field ; 
and would also often, with lifting up of heart 
sing that of the fifty-first Psalm, " O Lord, con- 
sider my distress," for as yet I knew not where 
I was. 

Neither as yet could I attain to any comfort- 
able persuasion that I had faith in Christ; but 



36 



B UNYAN'S COMPLETE WORKS. 



instead of having satisfaction here I began to 
find my soul to be assaulted with fresh doubts 
about my future happiness; especially with 
such as these, " whether I was elected ; but how 
if the day of grace should be past and gone?" 

By these two temptations I was very much 
afflicted and disquieted ; sometimes by one and 
sometimes by the other of them. And first, 
to speak of that about my questioning my 
election, I found at this time, that though I 
was in a flame to find the way to heaven and 
glory, and thought nothing could beat me off 
from this, yet this question did so offend and 
discourage me, that I was, especially some- 
times, as if the very strength of my body also 
had been taken away by the force and power 
thereof. This Scripture did also seem to me 
to trample upon all my desires : " it is neither 
in him that willeth, nor in him that runneth ; 
but in God that showeth mercy." 

With this Scripture I could not tell what to 
do ; for I evidently saw, unless that the great 
God, of his infinite grace and bounty, had vol- 
untarily chosen me to be a vessel of mercy, 
though I should desire, and long, and labour 
until my heart did break, no good could come 
of it. Therefore this would stick with me, 
" How can you tell that you are elected? And 
what if you should not? How then?" 

O Lord, thought I, what if I should not 
indeed? It may be you are not, said the 
tempter; it may be so indeed, thought I. Why 
then, said Satan, you had as good leave off, and 
strive no farther ; for if indeed, you should not 
be elected and chosen of God, there is no hope 
of your being saved: " For it is neither in him 
that willeth, nor in him that runneth ; but in 
God that showeth mercy." 

By these things I was driven to my wits-end, 
not knowing what to say or how to answer 
these temptations : indeed, I little thought that 
Satan had thus assaulted me, but that rather it 
was my own prudence thus to start the ques- 
tion; for that the elect only obtained eternal 
life; that I without scruple did heartily close 
withal ; but that myself was one of them, there 
lay the question. 

Thus therefore, for several days, I was greatly 
assaulted and perplexed, and was often, when 
I have been walking, ready to sink where I 
went, with faintness in my mind ; but one day, 
after I had been so many weeks oppressed and 
cast down therewith, as I was now quite giving 
up the ghost of all my hopes of ever attaining 
life, that sentence fell with weight upon my 
spirit: "Look at the generations of old, and 



see ; did ever any trust in God, and were con- 
found ed?" 

At which I was greatly enlightened, and en- 
couraged in my soul ; for thus, at that very in- 
stant, it was expounded to me: "begin at the 
beginning of Genesis, and read to the end of 
the Revelations, and see if you can find, that 
there was ever any that trusted in the Lord 
and was confounded." So coming home, I 
presently went to my Bible, to see if I could 
find that saying, not doubting but to find it 
presently, for it was so fresh, and with such 
strength and comfort on my spirit, that it was 
as if it talked with me. 

Well, I looked, but I found it not; only it 
abode upon me : then did I ask first this good 
man, and then another, if they knew where it 
was, but they knew no such place. At this I 
wondered, that such a sentence should so sud- 
denly, and with such comfort and strength, 
seize and abide upon my heart; and yet that 
none could find it ; for I doubted not but that 
it was in the holy Scriptures. 

Thus I continued above a year, and could 
not find the place ; but at last, casting my eye 
upon the Apocrypha books, I found it in Ec- 
clesiasticus. (Eccles. ii. 16.) This, at the first, 
did somewhat daunt me ; but because by this 
time I had got more experience of the love and 
kindness of God, it troubled me the less, especi- 
ally when I considered, that though it was not 
in those texts that we call holy and canonical ; 
yet, forasmuch as this sentence was the sum 
and substance of many of the promises, it was 
my duty to take the comfort of it ; and I bless 
God for that word, for it was of good to me ; — 
that word doth still oft times shine before my 
face. 

After this, that other doubt did come with 
strength upon me : But how if the day of grace 
should be past and gone? How if you have 
overstood the time of mercy ? Now I remem- 
ber that one day, as I was walking in the 
country, I was much in the thoughts of this, 
But how if the day of grace is past ? And to 
aggravate my trouble the tempter presented to 
my mind those good people of Bedford, and 
suggested thus unto me, that these being con- 
verted already, they were all that God would 
save in those parts ; and that I came too late ; 
for these had got the blessing before I came. 

Now was I in great distress, thinking in very 
deed that this might well be so; wherefore I 
went up and down bemoaning my sad con- 
dition ; counting myself far worse than a thou- 
sand fools for standing off thus long, and 



GRACE ABOUNDING TO 



THE CHIEF OF SINNERS. 



37 



spending so many years in sin as I had done ; 
still crying out, Oh ! that I had turned sooner ! 
Oh ! that I had turned seven years ago ! It 
made me also angry with myself, to think that 
I should have no more wit, but to trifle away 
my time, till my soul and heaven were lost. 

But when I had been long vexed with this 
fear, and was scarce able to take one step more, 
just about the same place where I received my 
other encouragement, these words broke in 
upon my mind, "Compel them to come in, 
that my house may be filled ; and yet there is 
room." (Luke xiv. 22, 23.) These words, es- 
pecially those, " And yet there is room," were 
sweet words to me ; for truly I thought that by 
them I saw there was place enough in heaven 
for me; and moreover, that when the Lord 
Jesus did speak these words, he then did think 
of me, and that he knowing that the time would 
come, that I should be afflicted with fear that 
there was no place left for me in his bosom, 
did before speak this word, and leave it upon 
record, that I might find help thereby against 
this vile temptation. This I then verily be- 
lieved. 

In the light and encouragement of this word 
I went a pretty while ; and the comfort was 
the more, when I thought that the Lord Jesus 
should think on me so long ago, and that he 
should speak those words on purpose for my 
sake ; for I did think verily, that he did on 
purpose speak them to encourage me withal. 

But I was not without my temptations to go 
back again; temptations I say, both from Sa- 
tan, mine own heart, and carnal acquaintance ; 
but I thank God these were outweighed by 
that sound sense of death, and of the day of 
judgment, which abode, as it were, continually 
in my view: I should often also think on 
Nebuchadnezzar; of whom it is said, "He had 
given him all the kingdoms of the earth." 
Yet, thought I, if this great man had all his 
portion in this world, one hour in hell-fire 
would make him forget all. Which consider- 
ation was a great help to me. 

I was almost made, about this time, to see 
something concerning the beasts that Moses 
counted clean and unclean: I thought those 
beasts were types of men ; the clean, types of 
them that were the people of God ; but the 
Unclean, types of such as were the children of 
the wicked one. Now I read, that the clean 
beasts " chewed the cud ;" that is, thought I, 
they show us, we must feed upon the word of 
God : they also " parted the hoof," I thought 
that signified, we must part, if we would be 



saved, with the ways of ungodly men. And 
also, in further reading about them, I found ; 
that though we did chew the cud, as the hare ; 
yet if we walked with claws, like a dog, or if 
we did part the hoof, like the swine, yet if we 
did not chew the cud, as the sheep, we are 
still, for all that, but unclean : for I thought 
the hare to be a type of those that talk of the 
word, yet walk in the ways of sin ; and that 
the swine was like him that parted with his 
outward pollution, but still wanted the word 
of faith, without which, there could be no way 
of salvation, let a man be ever so devout. 
After this, I found by reading the word, that 
those that must be glorified with Christ in an- 
other world "must be called by him here;" 
called to the partaking of a share in his word 
and righteousness, and to the comforts and 
first fruits of his Spirit ; and to a peculiar in- 
terest in all those heavenly things, which do 
indeed prepare the soul for that rest, and 
house of glory, which is in heaven above. 

Here, again, I was at a very great stand, not 
knowing what to do, fearing I was not called ; 
for, thought I, if I be not called, what then 
can do me good? None but those who are ef- 
fectually called, inherit the kingdom of heaven. 
But oh ! how I loved those words that spake 
of a "Christian's calling !" As when the Lord 
said to one, " Follow me ;" and to another, 
" Come after me :" and oh, thought I, that he 
would say so to me too, how gladly would I 
run after him ! 

I cannot now express with what longings 
and breathings in my soul, I cried to Christ to 
call me. Thus I continued for a time, all on a 
flame to be converted to Jesus Christ ; and did 
also see at that day, such glory in a converted 
state, that I could not be contented without a 
share therein. Gold ! could it have been got- 
ten for gold, what would I have given for it ! 
Had I had a whole world, it had all gone ten 
thousand times over for this, that my soul 
might have been in a converted state. 

How lovely now was every one in my eyes, 
that I thought to be converted men and wo- 
men ! They shone, they walked like a people 
that carried the broad seal of heaven about 
them. Oh ! I saw the lot was fallen to them 
» in pleasant places, and they had a goodly 
heritage. (Psalm xvi.) But that which made 
me sick, was that of Christ, in St. Mark, " He 
went up into a mountain, and called to him 
whom he would, and they came unto him." 
(Mark iii. 13.) 

This Scripture made me faint and fear, yet it 



38 



BUNYAN'S COMPLETE WORKS. 



kindled fire in my soul. That which made me 
fear, was this ; lest Christ should have no lik- 
ing to me, for he called whom he would. But 
oh ! the glory that I saw in that condition, did 
still so engage my heart, that I could seldom 
read of any that Christ did call, but I presently 
wished, "Would I had been born in their 
clothes ; would I had been born Peter ; would 
I had been born John ; or, would I had been by 
and had heard him when he called them, how 
would I have cried, Lord, call me also! 
But, oh ! I feared he would not call me." 

And truly, the Lord let me go thus many 
months together, and showed me nothing, 
either that I was already, or should be called 
hereafter. But at last, after much time spent, 
and many groans to God, that I might be a 
partaker of the holy and heavenly calling; 
that word came in upon me: " I will cleanse 
their blood, that I have not cleansed, for the 
Lord dwelleth in Zion." (Joel iii. 21.) These 
words I thought were sent to encourage me to 
wait still upon God; and signified unto me, 
that if I were not already, yet time might 
come, I might be in truth converted unto 
Christ. 

About this time I began to break my mind 
to those poor people in Bedford, and to tell 
them my condition; which when they had 
heard, they told Mr. Gifford of me, who him- 
self took all occasion to talk with me; and 
was willing to be well persuaded of me, though 
I think from little grounds : but he invited me 
to his house, where I should hear him converse 
with others, about the dealings of God with 
their souls; from all which I still received 
more conviction, and from that time began to 
see something of the vanity and inward wick- 
edness of my heart ; for as yet I knew no great 
matter therein; but now it began to be discov- 
ered unto me, and also to work at that rate as 
it never did before. Now I evidently found, 
that lusts and corruptions put forth themselves 
within me, in wicked thoughts and desires, 
which I did not regard before; my desires also 
for heaven and life began to fail ; I found also 
that whereas before my soul was full of long- 
ing after God, it now began to hanker after 
every foolish vanity ; yea, my heart would not 
be moved to mind that which was good; it 
began to be careless, both of my soul and heav- 
en ; it would now continually hang back, both 
to, and in every duty ; and was as a clog on 
the leg of a bird, to hinder him from flying. 

Nay, I thought, now I grow worse and 
worse ; now I am farther from conversion than 



ever I was before ; wherefore I began to sink 
greatly in my soul, and began to entertain such 
discouragement in my heart, as laid me as low 
as hell. If now I should have burned at the 
stake, I could not believe that Christ had a 
love for me : alas I could neither hear him, nor 
see him, nor feel him, nor savour any of his 
things. I was driven as with a tempest, my 
heart would be unclean, and the Canaanites 
would dwell in the land. 

Sometimes I would tell my condition to the 
people of God ; which, when they heard, they 
would pity me, and tell me of the promises ; 
but they had as good have told me, that I must 
reach the sun with my finger, as have bidden 
me receive or rely upon the promises ; and as 
soon I should have done it : All my sense and 
feeling was against me : and I saw I had a 
heart that would sin, and that lay under a law 
that would condemn. 

These things have often made me think of 
the child which the father brought to Christ, 
" who while he was yet coming to him, was 
thrown down by the devil, and also so rent and 
torn by him, that he lay and wallowed foam- 
ing." 

Further, in these days, I should find my 
heart to shut itself up against the Lord, and 
against his holy word ; I have found my unbe- 
lief to set, as it were, the shoulder to the door 
to keep him out ; and that too even then, when 
I have with many a bitter sigh, cried, " Good 
Lord, break it open : Lord, break these gates 
of brass, and cut these bars of iron asunder." 
(Psalm cvii. 16.) Yet that word would some- 
times create in my heart a peaceable pause, 
" I girded thee, though thou hast not known 
me." (Isaiah xlv. 5.) 

But all this while, as to the act of sinning, I 
was never more tender than now : I durst not 
take a pin or stick, though but so big as a 
straw; for my conscience now was sore and 
would smart at every touch : I could not now 
tell how to speak my words, for fear I should 
misplace them. Oh, how cautiously did I then 
go in all I did or said ! I found myself in a 
miry bog, that shook if I did but stir, and was, 
as there left both of God and Christ, and the 
Spirit, and all good things. 

But I observed, though I was such a great 
sinner before conversion, yet God never much 
charged the guilt of the sins of my ignorance 
upon me ; only he showed me, I was lost if I 
had not Christ, because I had been a sinner; I 
saw that I wanted a perfect righteousness, to 
present me without fault before God, and this 



GRACE ABOUNDING TO 



THE CHIEF OF SINNERS. 



39 



righteousness was nowhere to be found, but in 
the person of Jesus Christ. 

But my original and inward pollution ; that, 
that was my plague and affliction, that I saw 
at a dreadful rate, always putting forth itself 
within me ; that I had the guilt of, to amaze- 
ment ; by reason of that, I was more loathsome 
in mine own eyes than a toad, and I thought I 
was so in God's eyes too ; sin and corruption, I 
said, would as naturally bubble out of my 
heart, as water would bubble out of a fountain : 
I thought now, that every one had a better 
heart than I had ; I could have changed hearts 
with anybody ; I thought none but the devil 
himself could equalize me for inward wicked- 
ness and pollution of mind. I fell therefore, 
at the sight of my own vileness deeply into 
despair, for I concluded that this condition I 
was in, could not stand with a state of grace. 
Sure, thought I, I am forsaken of God ; sure, I 
am given up to the devil, and to a reprobate 
mind; and thus I continued a long while, 
even for some years together. 

While I was thus afflicted with the fears of 
my own damnation, there were two things 
would make me wonder ; the one was, when I 
saw old people hunting after the things of this 
life, as if they should live here always : the 
other was, when I found professors much dis- 
tressed and cast down, when they met with 
outward losses ; as of husband, wife, child, &c. 
Lord, thought I, what ado is here about such 
little things as these! What seeking after 
carnal things by some, and what grief in others 
for the loss of them ! If they so much labour 
after, and shed so many tears for the things of 
this present life, how am I to be bemoaned, 
pitied, and prayed for ! My soul is dying, my 
soul is damning. Were my soul but in a good 
condition, and were I but sure of it, ah ! how 
rich should I esteem myself, though blessed 
but with bread and water! I should count 
those but small afflictions, and should bear 
them as little burthens. " A wounded spirit 
who can bear?" 

And though I was much troubled, and tossed, 
and afflicted, with the sight and sense and 
terror of my own wickedness, yet I was afraid 
to let this sight and sense go quite off my mind ; 
for I found that unless guilt of conscience was 
taken off the right way, that is, by the blood 
of Christ, a man grew rather worse for the loss 
of his trouble of mind, than better. Where- 
fore, if my guilt lay hard upon me, then I 
should cry that the blood of Christ might take 
it off; and if it was going off without it, (for 



the sense of sin would be sometimes as if it 
would die, and go quite away,) then I would 
also strive to fetch it upon my heart again, by 
bringing the punishment of sin into hell-fire 
upon my spirits ; and would cry, " Lord, let it 
not go off my heart, but by the right way, by 
the blood of Christ, and the application of thy 
mercy, through him, to my soul ; for that 
Scripture did lay much upon me, " Without 
shedding of blood there is no redemption." 
And that which made me the more afraid of 
this, was, because I had seen some who, though 
they were under the wounds of conscience, 
would cry and pray ; yet feeling rather present 
ease for their trouble, than pardon for their 
sin, cared not how they lost their guilt, so they 
got it out of their mind : now having got it off 
the wrong way, it was not sanctified unto them ; 
but they grew harder and blinder, and more 
wicked after their trouble. This made me 
afraid, and made me cry unto God the more, 
that it might not be so with me. 

And now I was sorry that God had made me 
man, for I feared I was a reprobate. I counted 
man, as unconverted, the most doleful of all 
creatures. Thus being afflicted and tossed 
about my sad condition, I counted myself alone, 
and above the most of men unblessed. 

Yea, I thought it impossible that ever I 
should attain to so much godliness of heart, 
as to thank God that he had made me a man. 
Man indeed is the most noble by creation, of 
all creatures in the visible world ; but by sin 
he has made himself the most ignoble. The 
beasts, birds, fishes, &c. ; I blessed their con- 
dition, for they had not a sinful nature ; they 
were not obnoxious to the wrath of God ; they 
were not to go to hell-fire after death ; I could 
therefore have rejoiced, had my condition been 
as any of theirs. 

In this condition I went a great while ; but 
when the comforting time was come, I heard 
one preach a sermon on these words in the 
Song, " Behold, thou art fair, my love ; be- 
hold, thou art fair." But at that time he 
made these two words, "my love," his chief 
and subject-matter ; from which, after he had a 
little opened the text, he observed these sev- 
eral conclusions : "1. That the church, and so 
every saved soul, is Christ's love, when love- 
less. 2. Christ's love without a cause. 3. 
Christ's love, which hath been hated of the 
world. 4. Christ's love when under tempta- 
tion and under destruction. 5. Christ's love, 
from first to last." 
I But I got nothing from what he said at 



10 



BUXYAN'S COMPLETE WORKS. 



present; only when he came to the applica- 
tion of the fourth particular, this was the 
word he said: "If it be so, that the saved 
soul is Christ's love, when under temptation 
and destruction; then poor tempted soul, 
when thou art assaulted and afflicted with 
temptations, and the hidings of face, yet 
think on those two words, 'my love,' still." 

So as I was going home, these words came 
again into my thoughts ; and I well remember, 
as they came in, I said thus in my heart, 
" What shall I get by thinking on these two 
words ?" This thought had no sooner passed 
through my heart, but these words began thus 
to kindle in my spirit: "Thou art my love, 
thou art my dove," twenty times together; 
and still as they ran in my mind, they waxed 
stronger and warmer, and began to make me 
look up; but being as yet between hope and 
fear, I still replied in my heart, " but is it true? 
but is it true ?" at which that sentence fell upon 
me, " He wist not that it was true, which was 
come unto him of the angel." 

Then I began to give place to the word 
which with power, did over and over make 
this joyful sound within my soul, "Thou art 
my love, thou art my love, and nothing shall 
separate thee from my love." And with that 
my heart was filled full of comfort and hope, 
and now I could believe that my sins would 
be forgiven me ; yea, I was now so taken with 
the love and mercy of God, that I remember I 
could not tell how to contain till I .got home : 
I thought I could have spoken of his love, 
and have told of his mercy to me, even to the 
very crows that sat upon the ploughed lands 
before me, had they been capable to have 
understood me ; wherefore I said in my soul, 
with much gladness, well, I would I had a 
pen and ink here, I would write this down be- 
fore I go any farther ; for surely I will not for- 
get this forty years hence ; but alas ! within 
less than forty days I began to question all 
again, which made me begin to question all 
still. 

Yet still at times I was helped to believe, 
that it was a true manifestation of grace unto 
my soul, though I had lost much of the life 
and favour of it. Now about a week or fort- 
night after this, I was much followed by this 
Scripture; "Simon, Simon, behold Satan hath 
desired to have you:" and sometimes it would 
sound so loud within me, yea, and as it were, 
call so strongly after me, that once, above all 
the rest, I turned my head over my shoulder, 
thinking verily that some man behind me, had 



called me; being at a great distance, methought 
he called so loud; it came, as I have thought 
since, to have stirred me up to prayer and to 
watchfulness; it came to acquaint me, that a 
cloud and a storm was coming down upon me ; 
bnt I understood it not. 

Also, as I remember, that time that it called 
to me so loud, was the last time that it sounded 
in mine ears ; but methinks I hear still with 
what a loud voice these words Simon, Simon, 
sounded in my ears. I thought, verily, as I 
have told you, that somebody had called after 
me, that was half a mile behind me; and 
although that was not my name, yet it made 
me suddenly look behind me, believing that 
he that called so loud meant me. 

But so foolish was I, and ignorant, that I 
knew not the reason of this sound, (which I 
did both see and feel soon after, was sent from 
heaven as an alarm, to awaken me to provide 
for what was coming ; ) only I should muse and 
wonder in my mind, to think what should be 
the reason of this Scripture, and that at this 
rate, so often and so loud, it should still be 
sounding and rattling in mine ears. But, as I 
said before, I soon perceived the end of God 
therein. 

For, about the space of a month after, a 
very great storm came down upon me, which 
handled me twenty times worse than all I had 
met with before; it came stealing upon me, 
now by one piece, then by another; first, all 
my comfort was taken from me ; then darkness 
seized upon me ; after which, whole floods of 
blasphemies, both against God, Christ, and 
the Scriptures were poured upon my spirit, to 
my great confusion and astonishment. These 
blasphemous thoughts were such as stirred up 
questions in me against the very being of God, 
and of his only beloved Son ; as whether there 
were in truth a God, or Christ? and whether 
the holy Scriptures were not rather a fable 
and cunning story, than the holy and pure 
word of God. 

The tempter would also much assault me 
with this, "How can you tell but that the 
Turks had as good Scriptures to prove their 
Mahomet the Saviour as we have to prove our 
Jesus? And, could I think, that so many ten 
thousands in so many countries and kingdoms, 
should be without the knowledge of the right 
way to heaven, (if there were indeed a heaven,) 
and that we only, who live in a corner of the 
earth, should alone be blessed therewith? 
Every one doth think his own religion Tight- 
est, both Jews and Moors, and Pagans; and 



MB RAN 



FIJI. (EH IMS ID M IE AM 



GRACE ABOUNDING TO 



THE CHIEF OF SINNERS. 



41 



how if all our faith, and Christ, and Scrip- 
tures, should be but a think so too?" 

Sometimes I have endeavoured to argue 
against these suggestions, and to set some of 
the sentences of blessed Paul against them ; but 
alas ! I quickly felt, when I thus did, such ar- 
guings as these would return again upon me, 
" Though we made so great a matter of Paul 
and of his words, yet how could I tell, that in 
very deed, he being a subtle and cunning man, 
may give himself up to deceive with strong de- 
lusions ; and also take the pains and travel, to 
undo and destroy his fellows." 

These suggestions (with many other which 
at this time I may not nor dare not utter, neither 
by word or pen) did make such a seizure upon 
my spirit, and did so overweigh my heart, both 
with their number, continuance, and fiery force, 
that I felt as if there were nothing else but these 
from morning to night within me; and as 
though indeed there could be room for nothing 
else : and also concluded, that God had, in very 
wrath to my soul, given me up to them, to be 
carried away with them, as with a mighty whirl- 
wind. 

Only by the distaste that they gave unto my 
spirit, I felt there was something in me that re- 
fused to embrace me. But this consideration I 
then only had, when God gave me leave to 
swallow my spittle ; otherwise the noise, and 
strength, and force of these temptations would 
drown and overflow, and as it were, bury all 
such thoughts, or the remembrance of any such 
thing. While I was in this temptation, I found 
my mind suddenly put upon it to curse and 
swear, or to speak some grievous thing against 
God, or Christ his Son, and of the Scriptures. 

Now I thought, surely I am possessed of the 
devil ; at other times, again I thought I should 
be bereft of my wits ; for instead of lauding 
and magnifying God the Lord, with others, if 
I have heard him spoken of, presently some 
most horrible blasphemous thought or other 
would bolt out of my heart against him ; so 
that whether I did think that God was, or again 
did think there was no such thing, no love, nor 
peace, nor gracious disposition could I feel 
within me. 

These things did sink me into very great de- 
spair ; for I concluded that such things could 
not possibly be found amongst them that loved 
God. I often, when these temptations had been 
with force upon me, did compare myself to the 
case of such a child, whom some gipsy hath by 
force took up in her arms, and is carrying from 
friend and country ; kick sometimes I did, and 



also shriek and cry ; but yet I was bound in the 
wings of temptation, and the wind would carry 
me away. I thought also of Saul, and of the 
evil spirit that did possess him ; and did greatly 
fear that my condition was the same with that 
of his. 

In those days, when I have heard others talk 
of what was the sin against the Holy Ghost, 
then would the tempter so provoke me to desire 
to sin that sin, that I was as if I could not, 
must not, neither should be quiet until I had 
committed it ; now no sin would serve but that : 
if it were to be committed by speaking of such 
a word, then I have been as if my mouth would 
have spoken that word, whether I would or no ; 
and in so strong a measure was this temptation 
upon me, that often I have been ready to clap 
my hands under my chin, to hold my mouth 
from opening ; and to that end also I have had 
thoughts at other times, to leap with my head 
downward, into some muck hole or other, to 
keep my mouth from speaking. 

Now again I beheld the condition of the dog 
and toad, and counted the estate of everything 
that God had made, far better than this dread- 
ful state of mine, and such as my companions 
was. Yea, gladly would I have been in the 
condition of a dog or horse ; for I knew they 
had no souls to perish under the everlasting 
weight of hell, or sin, as mine was like to do. 
Nay, and though I saw this, felt this, and was 
broken to pieces with it, yet that which added 
to my sorrow was that I could not find, that 
with all my soul I did desire, deliverance. That 
Scripture did also tear and rend my soul in the 
midst of these distractions, " The wicked are 
like the troubled sea, which cannot rest, whose 
waters cast up mire and dirt. There is no 
peace to the wicked, saith my God." 

-And now my heart was, at times, exceeding 

hard ; if I would have given a thousand pounds 
for a tear, I could not shed one ; no nor some- 
times scarce desire to shed one. I was much 
dejected, to think that this would be my lot. 
I saw some could mourn and lament their sin, 
and others again, could rejoice and bless God 
for Christ; and others again, could quietly talk 
of, and with gladness remember the word of 
God, while I only was in a storm or tempest. 
This much sunk me. I thought my condition 
was alone, I should therefore much bewail my 
hard hap, but get out of, or get rid of these 
things, I could not. 

While this temptation lasted, which was 
about a year, I could attend upon none of the 
ordinances of God, but with sore and great 



42 



BUNYAN'S COMPLETE WORKS. 



affliction. Yea, then was I most distressed 
with blasphemies ; if I had been hearing the 
word, then nncleanness, blasphemies and de- 
spair would hold me a captive there ; if I have 
been reading, then sometimes I had sudden 
thoughts to question all I read; sometimes 
again, my mind would be so strangely snatched 
away, and possessed with other things, that I 
have neither known, nor regarded, nor remem- 
bered so much as the sentence that but now I 
have heard. 

In prayer also I have been greatly troubled 
at this time ; sometimes I have thought I have 
felt him behind me, pull my clothes ; he would 
be also continually at me in time of prayer, to 
have done, break off, make haste, you have 
prayed enough, and stay no longer ; still draw- 
ing my mind away. Sometimes also he would 
cast in such wicked thoughts as these, that I 
must pray to him, or for him ; I have thought 
sometimes of that, "Fall down; or, if thou 
wilt fall down and worship me." 

Also, when because I have had wandering 
thoughts in the time of this duty, I have 
laboured to compose my mind, and fix it upon 
God ; then with great force hath the tempter 
laboured to distract me, and confound me, and 
to turn away my mind, by presenting to my 
heart and fancy, the form of a bush, a bull, a 
besom, or the like, as if I should pray to these ; 
to these he would also (at sometimes espe- 
cially) so hold my mind, that I was as if Icould 
think of nothing else, or pray to nothing else 
but to these, or such as they. 

Yet at times I should have some strong and 
heart-affecting apprehensions of God, and real- 
ity of the truth of his Gospel ; but, oh ! how 
would my heart, at such times, put forth itself 
with inexpressible groanings. My whole soul 
was then in every word; I should cry with 
pangs after God, that he would be merciful 
unto me ; but then I should be daunted again 
with such conceits as these; I should think 
that God did mock at these my prayers, say- 
ing, and that in the audience of the holy an- 
gels, "This poor simple wretch doth hanker 
after me, as if I had nothing to do with my 
mercy but to bestow it on such as he. Alas, 
poor soul, how art thou deceived ! It is not 
for such as thee to have favour with the 
Highest." 

Then hath the tempter come upon me also 
with such discouragements as these: "You 
are very hot after mercy, but I will cool you ; 
this frame shall not last always ; many have 
been as hot as you for a spirit, but I have 



quenched their zeal," (and with this, such and 
such who were fallen off would be set before 
mine eyes.) Then I would be afraid that I 
should do so too ; but thought I, I am glad this 
comes into my mind ; well, I will watch, and 
take what care I can. " Though you do, (said 
Satan,) I shall be too hard for you ; I will cool 
you insensibly, by degrees, by little and little. 
What care I, (saith he,) though I be seven 
years in chilling your heart if I can do it at 
last? Continual rocking will lull a crying 
child asleep ; I will ply it close, but I will have 
my end accomplished. Though you be burn- 
ing hot at present, yet I can pull you from 
this fire; I shall have you cold before it be 
long." 

These things brought me into great straits ; 
for as I at present could not find myself fit for 
present death, so I thought, to live long, would 
make me yet more unfit; for time would make 
me forget all, and wear even the remembrance 
of the evil of sin, the worth of heaven, and 
the need I had of the blood of Christ to wash 
me, both out of mind and thought; but I 
thank Christ Jesus, these things did not at 
present make me slack my crying, but rather 
did put me more upon it, (like her who 
met with the adulterer, Deut. xxii. 26.) In 
which days that was a good word to me, after 
I had suffered these things a while: "I am 
persuaded that neither height, nor death, nor 
life, shall separate us from the love of God, 
which is in Christ Jesus." And now I hoped 
long life would not destroy me, nor make me 
miss of heaven. 

Yet I had some supports in this temptation, 
though they were then all questioned by me. 
That in Jer. iii. at the first was something to 
me ; and so was the consideration of verse 5 
of that chapter ; that though we have spoken 
and done all the evil things as we could, yet 
we should cry unto God, " My Father, thou 
art the guide of my youth ;" and shall return 
unto him. 

I had also once a sweet glance from that, 
" For he hath made him to be sin for us who 
knew no sin, that we might be made the right- 
eousness of God in him." I remember that 
one day, as I was sitting in a neighbour's 
house, and there very sad at the consideration 
of my many blasphemies ; and as I was saying 
in my mind, What ground have I to think 
that I, who have been so vile and abominable, 
should ever inherit eternal life ? That word 
came suddenly upon me, " What shall we say 
to these things ? If God be for us, who can be 



GRACE ABOUNDING TO THE CHIEF OF SINNERS. 



43 



against us ?" That also was an help unto me, 
" Because I live, ye shall live also." But these 
words were but hints, touches, and short visits, 
though very sweet when present; only they 
lasted not; but like to Peter's sheet, of a 
sudden were caught up from me to heaven 
again. 

But afterwards the Lord did more fully and 
graciously discover himself unto me, and in- 
deed did quite, not only deliver me from the 
guilt, that by these things was laid upon my 
conscience, but also from the very filth there- 
of ; for the temptation was removed and I was 
put into my right mind again, as other Chris- 
tians were. 

I remember that one day, as I was travelling 
into the country, and musing on the wicked- 
ness and blasphemy of my heart, and consid- 
ering the enmity that was in me to God, that 
Scripture came into my mind, " He hath made 
peace by the blood of his cross." By which I 
was made to see, both again, and again, that 
day, that God and my soul were friends by his 
blood; yea, I saw that the justice of God and 
my sinful soul could embrace and kiss each 
other through his blood. This was a good day 
to me ; I hope I shall never forget it. 

At another time, as I sat by the fire in my 
house, and musing on my wretchedness, the 
Lord made that also a precious word unto me, 
" Forasmuch then as children are partakers of 
flesh and blood, he also himself likewise took 
part of the same, that through death he might 
destroy him that had the power of death, that 
is, the devil ; and deliver those who through 
the fear of death, were all their life subject to 
bondage." I thought that the glory of these 
words was then so weighty on me, that I was 
both once and twice ready to swoon as I sat ; 
yet not with grief and trouble, but with solid 
joy and peace. 

At this time also I sat under the ministry 
of holy Mr. Gifford, whose doctrine, by God's 
grace, was much for my stability. This man 
made it much his business to deliver the peo- 
ple of God from all those hard and unsound 
tests, that by nature we are prone to. He 
would bid us take special heed that we took 
not up any truth upon trust ; as from this, or 
that, or any other man or men ; but cry might- 
ily to God, that he would convince us of the 
reality thereof, and set us down therein by his 
own Spirit in the holy word ; for, said he, if 
you do otherwise, when temptation comes, if 
strongly upon you, you not having received 
them with evidence from heaven, will find you 



want that help and strength now to resist, that 
once you thought you had. 

This was as seasonable to my soul as the 
former and latter rain in their season ; for I had 
found, and that by sad experience, the truth of 
his words : (for I had felt " no man can say," 
especially when tempted by the devil, "that 
Jesus Christ is Lord, but by the Holy Ghost.") 
Wherefore I found my soul, through grace, 
very apt to drink in this doctrine, and to incline 
to pray to God, that in nothing that pertained 
to God's glory, and my own eternal happiness, 
he would suffer me to be without the confir- 
mation thereof from heaven; for now I saw 
clearly, there was an exceeding difference be- 
twixt the notion of the flesh and blood, and 
the revelation of God in heaven ; also a great 
difference betwixt that faith that is feigned, and 
according to man's wisdom, and of that which 
comes by a man's being born thereto of God. 

But, oh! now how was my soul led from 
truth to truth by God ! Even from the birth 
and cradle of the Son of God, to his ascension, 
and second coming from heaven to judge the 
world. 

Truly, I then found upon this account, the 
great God was very good unto me ; for, to my 
remembrance, there was not any thing that I 
then cried unto God to make known, and re- 
veal unto me, but he was pleased to do it for 
me ; I mean, not one part of the gospel of the 
Lord Jesus, but I was orderly led into it ; me- 
thought I saw with great evidence, from the 
four evangelists, the wonderful words of God, 
in giving Jesus Christ to save us, from his con- 
ception and birth, even to his second coming 
to judgment ; methought I was as if I had seen 
him born, as if I had seen him grow up ; as if 
I had seen him walk through the world, from 
the cradle to the cross ; to which also, when he 
came, I saw how gently he gave himself to be 
hanged, and nailed on it for my sins and wicked 
doing. Also as I was musing on this his prog- 
ress, that dropped on my spirit, " He was or- 
dained for the slaughter." 

"When I have considered also the truth of 
his resurrection, and have remembered that 
word, " Touch me not, Mary," &c, I have seen 
as if he had leaped out of the grave's mouth, 
for joy that he had risen again, and had got 
the conquest over our dreadful foes. (John xx. 
17.) I have also, in the spirit, seen him a man, 
on the right hand of God the Father for me ; 
and have seen the manner of his coming from 
heaven, to judge the world with glory, and 
have been confirmed in these things by these 



44 



BUNYAN'S COMPLETE WORKS. 



Scriptures. (Acts i. 9, 10, and vii. 56, and x. 42. 
Heb. vii. 24, and viii. 3, 8. Rev. i. 18. 1 
Thess. iv. 17, 18.) 

Once I was troubled to know whether the 
Lord Jesus was a man as well as God, and God 
as well as man ; and truly, in those days, let 
men say what they would, unless I had it with 
evidence from heaven, all was nothing to me ; 
I counted myself not set down in any truth of 
God. Well, I was much troubled about this 
point, and could not tell how to be resolved ; 
at last, that in Rev. v. 6, came into my mind, 
"And I beheld, and lo, in the midst of the 
throne, and of the four beasts, and in the midst 
of the elders stood a Lamb." In the midst of 
the throne, thought I, there is the Godhead ; 
in the midst of the elders, there is his manhood ; 
but oh ; methought this did glister ! it was a 
goodly touch, and gave me sweet satisfaction. 
That other Scripture also did help me much in 
this, "To us a child is born, to us a Son is 
given, and the government shall be upon his 
shoulders : and his name shall be called Won- 
derful, Counsellor, the Mighty God, the Ever- 
lasting Father, the Prince of Peace." 

Also besides these teachings of God in his 
word, the Lord made use of two things to con- 
firm me in this truth ; the one was the errors 
of the Quakers, and the other was the guilt- of 
sin ; for as the Quakers did oppose the truth, 
so God did the more confirm me in it, by lead- 
ing me into the Scripture that did wonderfully 
maintain it. 

The errors that these people then maintained 
were: 

1. That the Holy Scriptures were not the 
word of God. 

2. That every man in the world had the 
Spirit of Christ, grace, faith, &c. 

3. That Christ Jesus, as crucified, and dying 
sixteen hundred years ago, did not satisfy di- 
vine justice for the sins of the people. 

4. That Christ's flesh and blood was within 
the saints. 

5. That the bodies of the good and bad that 
are buried in the churchyard, shall not rise 
again. 

6. That the resurrection is past with good 
men already. 

7. That that man Jesus, that was crucified 
between two thieves, on Mount Calvary, in the 
land of Canaan, by Judea, was not ascended 
above the starry heavens. 

8. That he should not, even the same Jesus 
that died by the hands of the Jews, come again 
the last day, and as man, judge all nations, &c. 



Many more vile and abominable things were 
in those days fomented by them, by which I 
was driven to a more narrow search of the 
Scriptures, and was through their light and 
testimony, not only enlightened, but greatly 
confirmed and comforted in the truth ; and, as 
I said, the guilt of sin did help me much ; for 
still as that would come upon me, the blood of 
Christ did take it off again, and again ; and 
that too sweetly, according to the Scriptures. 

friends ! cry to God to reveal Jesus Christ 
unto you ; there is none teacheth like him. 

It would be too long here to stay, to tell you 
in particular, how God did set me down in all 
the things of Christ, and how he did, that he 
might do so, lead me into his words ; yea, and 
also how he did open them unto me, and make 
them shine before me, and cause them to dwell 
with me, talk with me, and comfort me over 
and over, both of his own being, and the be- 
ing of his Son, and Spirit, and Word, and 
Gospel. 

Only this, as I said before, I will say unto 
you again, that in general, he was pleased to 
take this course with me ; first, to suffer me to 
be afflicted with temptations concerning them 
and then reveal them unto me ; as sometimes 

1 should lie under great guilt for sin, even 
crushed to the ground therewith ; and then the 
Lord would show me the death of Christ ; yea, 
so besprinkle my conscience with his blood, 
that I should find, and that before I was aware, 
that, in that conscience, where but just now 
did reign and rage the law, even there would 
rest and abide the peace and love of God 
through Christ. 

Now I had an evidence, as I thought, of my 
salvation from heaven, with many golden seals 
thereon, all hanging in my sight ; now I could 
remember this manifestation, and the other dis- 
covery of grace and comfort ; and should often 
long and desire that the last day were come, 
that I might be forever inflamed with the sight 
and joy, and communion with him, whose 
head was crowned with thorns, whose face was 
spit upon, and body broken, and soul made an 
offering for my sins. For whereas, before I lay 
continually trembling at the mouth of hell; 
now methought I was got so far therefrom, 
that I could not, when I looked back, scarce 
discern it; and oh! thought I, that I were 
fourscore years old now, that I might die 
quickly, that my soul might be gone to rest. 

But before I had gone thus far out of these 
my temptations, I. did greatly long to see some 
ancient godly man's experience, who had writ 



GRACE ABOUNDING TO 



THE CHIEF OF SINNERS. 



45 



some hundreds of years before I was born ; for 
those who had writ in our days, I thought (but 
I desire them now to pardon me) that they had 
writ only that which others felt ; or else had, 
through the strength of their wits and parts, 
studied to answer such objections as they per- 
ceived others were perplexed with, without 
going down themselves into the deep. Well, 
after many such longings in my mind, the 
God, in whose hands are all our days and 
ways, did cast into my hand, one day, a book 
of Martin Luther's ; it was his comment on 
the Galatians ; it also was so old, that it was 
ready to fall from piece to piece if I did but 
turn it over. Now I was pleased much that 
such an old book had fallen into my hands, 
the which when I had but a little way perused, 
I found my condition in his experience, so 
largely and profoundly handled, as if his book 
had been written out of my heart. This made 
me marvel : for thus thought I, this man could 
not know any thing of the state of Christians 
now, but must needs write and speak the ex- 
perience of former days. 

Besides, he doth most gravely also in that 
book, debate of the rise of these temptations, 
namely, blasphemy, desperation, and the like ; 
showing that the law of Moses, as well as the 
devil, death, and hell, hath a very great hand 
therein ; the which at first, was very strange 
to me, but considering and watching, I found 
it so indeed. But of particulars here I intend 
nothing; only this methinks I must let fall 
before all men, I do prefer this book of Martin 
Luther upon the Galatians (excepting the holy 
Bible) before all the books that ever I have 
seen, as most fit for a wounded conscience. 

And now I found, as I thought, that I loved 
Christ dearly : oh ! methought my soul cleaved 
unto him, my affections cleaved unto him ; I 
felt my love to him as hot as fire, and now, as 
Job said, I thought I should die in my nest ; 
but I did quickly find, that my great love was 
but little ; and that I who had, as I thought, 
such burning love to Jesus Christ, could let 
him go again for a very trifle : God can tell 
how to abase us, and can hide pride from 
man. Quickly after this my love was tried to 
purpose. 

For after the Lord had, in this manner, 
thus graciously delivered me from this great 
and sore temptation, and had set me down so 
sweetly in the faith of his holy Gospel, and 
had given me such strong consolation and 
blessed evidence from heaven, touching my 
interest in his love through Christ ; the tempter 



came upon me again, and that with a more 
grievous and dreadful temptation than before. 

And that was, "to sell and part with this 
most blessed Christ, to exchange him for the 
things of this life, for any thing." The temp- 
tation lay upon me for the space of a year, and 
did follow me so continually, that I was not 
rid of it one day in a month : no, not some- 
times one hour in many days together, unless 
when I was asleep. 

And though in my judgment I was per- 
suaded, that those who were once effectually 
in Christ (as I hoped through his grace I had 
seen myself) could never lose him for ever; 
" For the land shall not be sold for ever, for 
the land is mine," saith God: yet it was a 
continual vexation to me, to think that I 
should have so much as one such thought 
within me against a Christ, a Jesus, that had 
done for me as he had done ; and yet then I 
had almost none others but such blasphemous 
ones. 

But it was neither my dislike of the thought, 
nor yet any desire and endeavour to resist it, 
that in the least did shake or abate the con- 
tinuation or force and strength thereof ; for it 
did always, in almost whatever I thought, in- 
termix itself therewith, in such sort, that I 
could neither eat my food, stoop for a pin, 
chop a stick, or cast mine eye to look on this 
or that, but still the temptation would come, 
"sell Christ for this, or sell Christ for that; 
sell him, sell him." 

Sometimes it would run in my thoughts, not 
so little as a hundred times together, sell him, 
sell him, sell him ; against which, I may say, 
for whole hours together, I have been forced to 
stand as continually leaning and forcing my 
spirit against it, lest haply, before I were 
aware, some wicked thought might arise in 
my heart, that might consent thereto; and 
sometimes the tempter would make me be- 
lieve I had consented to it ; but then I should 
be, as tortured upon a rack, for whole days 
together. 

This temptation did put me in such scares 
lest I should at some time, I say, consent 
thereto, and be overcome therewith, that by 
the very force of my mind, in labouring to 
gainsay and resist this wickedness, my very 
body would be put into action or motion, by 
way of pushing or thrusting with my hands or 
elbows ; still answering, as fast as the destroyer 
said sell him; "I will not, I will not, I will 
not ; no, not for thousands, thousands, thou- 
sands of worlds;" thus reckoning, lest I 



46 



BUNYAN'S COMPLETE WORKS. 



should, in the midst of these assaults, set 
too low a value on him ; even until I scarce 
well knew where I was, or how to be com- 
posed again. 

In these seasons he would not let me eat my 
food in quiet ; but, forsooth, when I was set at 
the table at any meat, I must go hence to pray, 
I must leave my food now, and just now, so 
counterfeit holy also would this devil be. When 
I was thus tempted, I would say in myself, 
" Now I am at meat, let me make an end." 

"No, said he, you must do it now or you 
will displease God, and despise Christ." Where- 
fore I was much afflicted with these things ; 
and because of the sinfulness of my nature 
(imagining that these things were impulses 
from God) I should deny to do it, as if I denied 
God and then I should not be as guilty, be- 
cause I did not obey a temptation of the devil, 
as if I had broken the law of God indeed. 

But to be brief : one morning as I did lie in 
my bed, I was, as at other times, most fiercely 
assaulted with this temptation, to sell and part 
with Christ ; the wicked suggestion still run- 
ning in my mind, " sell him,' sell him, sell him, 
sell him," as fast as man could speak : against 
which also, in my mind, as at other times, I 
answered, "No, no, not for thousands, thou- 
sands, thousands," at least twenty times toge- 
ther; but at last, after much striving, even 
until I was almost out of breath, I felt this 
thought to pass through my heart, " Let him 
go if he will ;" and I thought also, that I felt 
my heart freely consent thereto. Oh ! the dil- 
igence of Satan! Oh! the desperateness of 
man's heart ! 

Now was the battle won, and down fell I, as 
a bird that is shot from the top of a tree, into 
great guilt, and fearful despair. Thus getting 
out of my bed I went moping into the field ; 
but God knows, with as heavy a heart as mor- 
tal man, I think, could bear ; where for the 
space of two hours, I was like a man bereft of 
life ; and, as now past all recovery, and bound 
over to eternal punishment. 

And withal that Scripture did seize upon 
my soul : " O profane person, as Esau, who for 
one morsel of meat, sold his birthright : For ye 
know, how that afterwards, when he would 
have inherited the blessing, he was rejected: 
for he found no place of repentance, though he 
sought it carefully with tears." 

Now I was as one bound, I felt myself shut 
up unto the judgment to come ; nothing now 
for two years together would abide with me 
but damnation, and an expectation of damna- 



tion : I say, nothing now would abide with me 
but this, save some few moments for relief, as 
in the sequel you will see. 

These words were to my soul, like fetters of 
brass to my legs, in the continual sound of 
which I went for several months together. 
But about ten or eleven o'clock on that day, 
as I was walking under a hedge (full of sorrow 
and guilt, God knows,) and bemoaning myself 
for this hard hap, that such a thought should 
arise within me, suddenly this sentence rushed 
in upon me, "The blood of Christ remits all 
guilt." At this I made a stand in my spirit : 
with that this word took hold upon me, " The 
blood of Jesus Christ his own Son, cleanseth 
us from all sin." 

Now I began to conceive peace in my soul, 
and methought I saw, as if the tempter did 
leer and steal away from me, as being ashamed 
of what he had done. At the same time also I 
had my sin, and the blood of Christ thus repre- 
sented to me, that my sin, when compared to 
the blood of Christ, was no more to it, than 
this little clod or stone before me, is to this 
vast and wide field that here I see. This gave 
me good encouragement for the space of two 
or three hours ; in which time also, methought, 
I saw, by faith, the Son of God, as suffering for 
my sins ; but because it tarried not, I therefore 
sunk in my spirit, under exceeding guilt again. 

But chiefly by the aforementioned Scripture 
concerning Esau's selling his birthright; for 
that Scripture would lie all day long in my 
mind, and hold me down, so that I could by 
no means lift up myself; for when I would 
strive to turn to this Scripture or that, for re- 
lief, still that sentence would be sounding in 
me : " For ye know, how that afterwards when 
he would have inherited the blessing, he found 
no place of repentance, though he sought it 
carefully with tears." 

Sometimes, indeed, I should have a touch 
from that in Luke, "I have prayed for thee 
that thy faith fail not ;" but it would not abide 
with me, neither could I, indeed, when I con- 
sidered my state, find ground to conceive in 
the least, that there should be the root of that 
grace in me, having sinned as I had done. 
Now was I tore and rent in a heavy case for 
many days together. 

Then began I with sad and careful heart, to 
consider of the nature and largeness of my sin, 
and to search into the word of God, if I could 
in any place espy a word of promise, or any 
encouraging sentence, by which I might take 
relief. Wherefore I began to consider that of 



GRACE ABOUNDING TO 



THE CHIEF OF SINNERS. 



47 



Mark, "All manner of sins and blasphemies 
shall be forgiven unto the sons of men where- 
with soever they shall blaspheme." Which 
place, methought, at ablush, did contain a large 
and glorious promise for the pardon of high 
offences ; but considering the place more fully, 
I thought it was rather to be understood, as 
relating more chiefly to those who had, while 
in a natural estate, committed such things as 
there are mentioned ; but not to me, who had 
not only received light and mercy, but that had 
both after, and also contrary to that, so slighted 
Christ as I had done. 

I feared therefore that this wicked sin of 
mine, might be that sin unpardonable, of which 
he there thus speaketh, "But he that shall 
blaspheme against the Holy Ghost, hath never 
forgiveness, but is in danger of eternal damna- 
tion." And I did the rather give credit to 
this, because of that sentence in the Hebrews : 
" For you know how that afterwards, when he 
would have inherited the blessing, he was re- 
jected ; for he found no place of repentance, 
though he sought it carefully with tears." 
And this stuck always with me. 

And now was I both a burthen and a terror 
to myself; nor did I soever know, as now what 
it was to be weary of my life, and yet afraid to 
die. Oh ! how gladly now would I have been 
anybody but myself! any thing but a man, and 
in any condition but my own ! for there was 
nothing did pass more frequently over my 
mind, than that it was impossible for me to be 
forgiven my transgression, and to be saved 
from the wrath to come. 

And now I began to labour to call again 
time that was past ; wishing a thousand times 
twice told, that the day was yet to come, when 
I should be tempted to such a sin ; concluding 
with great indignation, both against my heart, 
and all assaults, how I would rather have been 
torn in pieces, than be found a consenter there- 
to. But alas! these thoughts, and wishings, 
and resolvings, were now too late to help me ; 
this thought had passed my heart, God hath 
let me go and I am fallen. Oh! thought I, 
" that it was with me as in months past, as in 
the days when God preserved me !" 

Then again being loth and unwilling to per- 
ish, I began to compare my sin with others, to 
see if I could find that any of those that were 
saved had done as I had done. So I consid- 
ered David's adultery, and murder, and found 
them most heinous crimes ; and those too com- 
mitted after light and grace received : but yet 
by considering that his transgressions were 



only such as were against the law of Moses, 
from which the Lord Christ could, with the 
consent of his word, deliver him: but mine 
Avas against the gospel ; yea, against the Medi- 
ator thereof, I had sold my Saviour. 

Now again, should I be as if racked upon 
the wheel, when I considered that, besides the 
guilt that possessed me, I should be so void of 
grace, so bewitched ! What, thought I, must 
it be no sin but this ? Must it needs be the 
"great transgression ?" Must that wicked one 
touch my soul ? Oh ! what sting did I find in 
all these sentences ! 

What, thought I, is there but one sin that is 
unpardonable? But one sin that layeth the 
soul without the reach of God's mercy ; and 
must I be guilty of that? Must it needs be 
that? Is there but one sin among so many 
millions of sins, for which there is no forgive- 
ness ; and must I commit this ? Oh ! unhappy 
sin ! Oh ! unhappy man ! These things would 
so break and confound my spirit, that I could 
not tell what to do; I thought at times they 
would have broke my wits ; and still, to ag- 
gravate my misery, that would run in my 
mind, "You know how, that afterwards, 
when he would have inherited the blessing, he 
was rejected." Oh ! no one knows the terrors 
of those days but myself. 

After this I began to consider of Peter's sin, 
which he committed in denying his Master; 
and indeed this came nigh est to mine of any 
that I could find, for he had denied his Sa- 
viour, as I after light and mercy received ; yea, 
and that too, after warning given him. I also 
considered that he did it once and twice ; and 
that after time to consider betwixt. But 
though I put all these circumstances together, 
that if possible I might find help, yet I con- 
sidered again, that his was but a " denial of his 
Master," but mine was a " selling of my Sa- 
viour." Wherefore I thought with myself, 
that I came nearer to Judas, than either to 
David or Deter. 

Here again my torment would flame out and 
afflict me; yea, it would grind me, as it were 
to powder, to consider the preservation of God 
towards others, while I fell into the snare; for 
in my thus considering of other men's sins, 
and comparing them with mine own, I could 
evidently see, God preserved them, notwith- 
standing their wickedness, and would not let 
them, as he had let me, become a son of per- 
dition. 

But oh ! how did my soul at this time prize 
the preservation that God did set about his 



48 



BUNYAN'S COMPLETE WORKS. 



people. Ah how safely did I see thein walk, 
whom God had hedged in ! They were within 
his care, protection, and special providence; 
though they were full as bad as I by nature ; 
yet because he loved them, he would not suffer 
them to fall without the range of mercy : but 
as for me, I was gone, I had done it ; he would 
not preserve me, nor keep me; but suffered 
me, because I was a reprobate, to fall as I had 
done. Now did those blessed places that speak 
of God's keeping his people, shine like the 
sun before me, though not to comfort me, yet 
to show me the blessed state and heritage of 
those whom the Lord had blessed. 

Now I saw, that as God had his hand in all 
the providences and dispensations that over- 
took his elect, so he had his hand in all the 
temptations that they had to sin against him ; 
not to animate them to wickedness, but to 
choose their temptations and troubles for 
them ; and also to leave them for a time, to 
such things only that might not destroy, but 
humble them ; as might not put them beyond 
but lay them in the way of the renewing his 
mercy. But oh ! what love, what care, what 
kindness and mercy did I now see, mixing 
itself with the most severe and dreadful of all 
God's ways to his people ! He would let David, 
Hezekiah, Solomon, Peter and others fall, but 
he would not let them fall into sin unpardon- 
able, nor into hell for sin. Oh ! thought I, 
these be the men that God hath loved, these 
be the men that God, though he chastiseth 
them, keeps them in safety by him ; and them 
whom he makes to abide under the shadow of 
the Almighty. Bat all these thoughts added 
sorrow, grief, and horror to me, as whatever I 
now thought on, it was killing to me. If I 
thought how God kept his own, that was kill- 
ing to me ; if I thought how I was fallen my- 
self, that was killing to me. As all things 
wrought together for the best, and to do good 
to them that were the called, according to his 
purpose, so I thought that all things wrought 
for damage, and for my eternal overthrow. 

Then, again, I began to compare my sin with 
the sin of Judas, that, if possible, I might find 
if mine differed from that, which in truth is 
unpardonable : and oh ! thought I, if it should 
differ from it, though but the breadth of an 
hair, what a happy condition is my soul in ! 
And by considering, I found that Judas did 
his intentionally, but mine was against my 
prayer and strivings : besides, his was com- 
mitted with much deliberation, but mine in a 
fearful hurry on a sudden. All this while I 



was tossed to and fro, like the locust, and 
driven from trouble to sorrow ; hearing always 
the sound of Esau's fall in mine ears, and of 
the dreadful consequences thereof. 

Yet this consideration about Judas's sin 
was, for awhile, some little relief to me ; for I 
saw I had not, as to the circumstances, trans- 
gresssed so fully as he. But this was quickly 
gone again, for I thought with myself, there 
might be more ways than one to commit this 
unpardonable sin ; also I thought there might 
be degrees of that, as well as of other trans- 
gressions ; wherefore, for aught I yet could 
perceive, this iniquity of mine might be such, 
as might never be passed by. 

I was often now ashamed that I should be 
like such an ugly man as Judas : I thought 
also, how loathsome I should be unto all the 
saints in the day of judgment ; insomuch that 
now I could scarce see a good man, that I be- 
lieved had a good conscience, but I should feel 
my heart tremble at him, while I was in his 
presence. Oh ! now I saw a glory in walking 
with God, and what a mercy it was to have a 
good conscience before him. 

I was much about that time tempted to con- 
tent myself by receiving some false opinions ; 
as, that there should be no such thing as a day 
of judgment ; that we should not rise again ; 
and that sin was no such grievous thing ; the 
tempter suggesting thus : " For if these things 
should indeed be true, yet to believe otherwise 
would yield you ease for the present. If you 
must perish, never torment yourself so much 
beforehand; drive the thoughts of damning 
out of your mind by possessing your mind 
with some such conclusions that Atheists and 
Banters use to help themselves withal." 

But oh ! when such thoughts have led 
through my heart, how, as it were, within a 
step, hath death and judgment been in my 
view! Methought the Judge stood at the 
door ; I was as if it were come already, so that 
such things could have no entertainment. But 
methinks I see by this, that Satan will use 
any means to keep the soul from Christ ; he 
loveth not an awakened frame of spirit; 
security, blindness, darkness, and error, is 
the very kingdom and habitation of the 
wicked one. 

I found it a hard work now to pray to God, 
because despair was swallowing me up; I 
thought I was as with a tempest driven away 
from God ; for always when I cried to God for 
mercy, this would come in : " 'Tis too late, I 
am lost, God hath let me fall, not to my cor- 



GRACE ABOUNDING TO 



THE CHIEF OF SINNERS. 



49 



rection, but my condemnation ; my sin is un- 
pardonable : and I know concerning Esau, 
how that after he had sold his birthright, he 
would have received the blessing, but was re- 
jected." About this time I did light on a 
dreadful story of that miserable mortal, Fran- 
cis Spira; a book that was to my troubled 
spirit, as salt when rubbed into a fresh wound; 
every sentence in that book, every groan of 
that man, with all the rest of his actions in his 
dolours, as his tears, his prayers, his gnashing 
of teeth, his wringing of hands, his twisting, 
and languishing, and pining away under that 
mighty hand of God that was upon him, were 
as knives and daggers in my soul ; especially 
that sentence of his was frightful to me, " Man 
knows the beginning of sin, but who bounds 
the issues thereof?" Then would the former 
sentence, as the conclusion of all, fall like an 
hot thunderbolt again upon my conscience: 
" For you know how that afterwards, when he 
would have inherited the blessing, he was re- 
jected ; for he found no place of repentance, 
though he sought it carefully with tears." 

Then would I be struck with a very great 
trembling, insomuch that sometimes I could, 
for whole days together, feel my very body, as 
well as my mind, to shake and totter under the 
sense of this dreadful judgment of God, that 
should fall on those that have sinned that most 
fearful and unpardonable sin. I felt also such 
a clogging and heat at my stomach, by reason 
of this my terror, that I was, especially at 
sometimes, as if my breast-bone would split 
asunder ; then I thought concerning that of 
Judas, " who by his falling headlong burst 
asunder, and all his bowels gushed out." 

I feared also that this was the mark that 
God did set upon Cain, even continual fear 
and trembling, under the heavy load of guilt 
that he had charged on him for the blood of 
his brother Abel. Thus did I wind and twine, 
and shrink under the burthen that was upon 
me ; which burthen also did so oppress me, that 
I could neither stand nor go, nor lie either at 
rest or quiet. 

Yet that saying would sometimes come into 
my mind, " He hath received gifts for the re- 
bellious :" the rebellious, thought I ! why 
surely they are such as once were under sub- 
jection to their prince ; even those who, after 
they have once sworn subjection to his govern- 
ment, have taken up arms against him ; and 
this, thought I, is my very condition: I once 
loved him, feared him, served him ; but now I 
am a rebel: I have sold him, I have said, let 
4 



him go if he will; but yet he has gifts for 
rebels ; and then why not for me ? 

This sometimes I thought on, and should la- 
bour to take hold thereof, that some, though 
small refreshment, might have been conceived 
by me ; but in this also I missed of my desire, 
I was driven with force beyond it ; I was like 
a man going to execution, even by that place 
where he would fain creep in and hide him- 
self, but may not. 

Again, after I had thus considered the sins 
of the saints in particular, and found mine 
went beyond them, then I began to think with 
myself, and set this case, should I put all theirs 
together, and mine alone against them, might 
I not find encouragement? For if mine, 
though bigger than any one, yet should be but 
equal to all, then there is hopes ; for that blood 
that hath virtue enough in it to wash away 
theirs, hath virtue enough in it to wash away 
mine, though this one be full as big, if not 
bigger than all theirs. Here, again, I should 
consider the sin of David, of Solomon, of Man- 
asseh, of Peter and the rest of the great of- 
fenders ; and should also labour, what I might 
with fairness to aggravate and heighten their 
sins by several circumstances. 

I should think with myself that David shed 
blood to cover his adultery, and that by the 
sword of the children of Amnion ; a work that 
could not be done, but by contrivance, which 
was a great aggravation to his sin. But then 
would this turn upon me : Ah ! but these were 
but sins against the law, from which there was 
a Jesus sent to save them : but yours is a sin 
against the Saviour, and who shall save you 
from that? 

Then I thought on Solomon, and how he 
sinned in loving strange women, in falling 
away to their idols, in building them temples, 
in doing this after light in his old age, after 
great mercy received ; but the same conclusion 
that cut me off in the former considerations, 
cut me off as to this, namely, that all those 
were but sins against the law, for which God 
had provided a remedy ; but I had sold my Sa- 
viour, and there remained no sacrifice for sin. 

I would then add to these men's sins, the 
sins of Manasseh ; how that he built altars for 
idols in the house of the Lord ; he also ob- 
served times, used enchantments, had to do 
with wizards, was a wizard, had his familiar 
spirits, burned his children in the fire in sacri- 
fice to devils, and made the streets of Jerusa- 
lem run down with the blood of innocents. 
These, thought I, are great sins, sins of a bloody 



50 



BUNYAN'S COMPLETE WORKS. 



colour, but yet it would turn again upon me, 
they are none of them of the nature of yours, 
you have parted with Jesus, you have sold 
your Saviour. 

This one consideration would always kill my 
heart, my sin was point blank against my Sa- 
viour ; and that too at that height, that I had 
in my heart said of him, let him go if he will. 
Oh! methought this sin was bigger than the 
sins of a country, of a kingdom, or of the whole 
world, no one unpardonable ; nor all of them 
together, was able to make mine; mine out- 
went them every one. 

Now I should find my mind to flee from God, 
as from the face of a dreadful judge, yet this 
was my torment, I could not escape his hand, 
" It is a fearful thing to fall into the hands of 
the living God." But, blessed be his grace, 
that Scripture, in these flying fits, would call, 
as running after me, " I have blotted out, as a 
thick cloud, thy transgressions, and as a cloud 
thy sins ; return unto me, for I have redeemed 
thee." This, I say, would come in upon my 
mind, when I was fleeing from the face of God ; 
for I did flee from his face ; that is, my mind 
and spirit fled before him ; by reason of his 
highness, I could not endure ; then would the 
text cry, " Eeturn unto me ; " it would cry aloud 
with a very great voice, " Eeturn unto me, for 
I have redeemed thee." Indeed, this would 
make me make a little stop, and as it were, 
look over my shoulder behind me, to see if I 
could discern that the God of grace did follow 
me with a pardon in his hand ; bu£ I could no 
sooner do that, but all would be clouded and 
darkened again by that sentence, " For you 
know, how that afterwards when he would have 
inherited the blessing, he was rejected ; for he 
found no place of repentance, though he sought 
it carefully with tears." Wherefore I could 
not refrain, but fled, though at sometimes it 
cried, " Return, return," as it did hollow after 
me ; but I feared to close in therewith, lest it 
should not come from God ; for that other, as 
I said, was still sounding in my conscience, 
" For you know how that afterwards, when he 
would have inherited the blessing, he was re- 
jected," &c. 

Once as I was walking to and fro in a good 
man's shop, bemoaning of myself in a sad and 
doleful state, afflicting myself with self-abhor- 
rence for this wicked and ungodly thought, 
lamenting also this hard hap of mine, for that 
I should commit so great a sin, greatly fearing 
that I should not be pardoned ; praying also in 
my heart, that if this sin of mine did differ 



from that against the Holy Ghost, the Lord 
would show it me. And being now ready to 
fear, suddenly there was, as if there had rushed 
in at the window, the noise of wind upon me, 
but very pleasant, and as if I heard a voice 
speaking, " Didst thou ever refuse to be justi- 
fied by the blood of Christ ?" And withal, my 
whole life of profession past, was in a moment 
opened to me, wherein I was made to see, that 
designedly I had not ; so my heart answered 
groaningly, " No." Then fell with power, that 
word of God upon me, "See that ye refuse 
not him that speaketh." This made a strange 
seizure upon my spirit ; it brought light with 
it, and commanded a silence in my heart, of 
all those tumultuous thoughts, that did before 
use like masterless hell hounds, to roar and 
bellow, and make an hideous noise within me. 
It showed me also that Jesus Christ had yet a 
word of grace and mercy for me, that he had 
not, as I had feared, quite forsaken and cast off 
my soul ; yea, this was a kind of check for my 
proneness to desperation ; a kind of threat- 
ening of me, if I did not, notwithstanding my 
sins, and the heinousness of them, venture my 
salvation upon the Son of God. But as to my 
determining about this strange dispensation, 
what it was, I know not; or from whence it 
came, I know not ; I have not yet in twenty 
years' time been able to make a judgment of it ; 
"I thought then what here I should be loth 
to speak." But verily that sudden rushing 
wind was, as if an angel had come upon me, 
but both it, and the salvation, I will leave until 
the day of judgment ; only this I say, it com- 
manded a great calm in my soul, it persuaded 
me there might be hope ; it showed me, as I 
thought, what the sin unpardonable was, and 
that my soul had yet the blessed privilege to 
flee to Jesus Christ for mercy. But I say con- 
cerning this dispensation, I know not what to 
say unto it yet ; which was also, in truth, the 
cause that at first I did not speak of it in the 
book ; I do now also leave it to be thought on 
by men of sound judgment. I lay not the 
stress of my salvation thereupon, but upon the 
Lord Jesus in the promise; yet seeing I am 
here unfolding of my secret things, I thought 
it might not be altogether inexpedient to let 
this also show itself, though I cannot now re- 
late the matter as there I did experience it. 
This lasted in the savour of it for about three 
or four days, and then I began to mistrust, and 
to despair again. 

Wherefore still my life hung in doubt before 
me, not knowing which way I should go ; only 



GRACE ABOUNDING TO 



THE CHIEF OF SINNERS. 



51 



this I found my soul desire, even to cast itself 
at the foot of grace, by prayer and supplica- 
tion. But oh! it was hard for me now, to 
have the face to pray to this Christ for mercy, 
against whom I had thus vilely sinned : it was 
hard work, I say, to offer to look him in the 
face, against whom I had so vilely sinned; 
and indeed I have found it as difficult to come 
to God by prayer, after backsliding from him, 
as to do any other thing. Oh ! the shame that 
did now attend me ! especially when I thought, 
I am now a-going to pray to him for mercy, 
that I had so lightly esteemed but a while be- 
fore! I was ashamed, yea, even confounded, 
because this villainy had been committed by 
me; but I saw that there was but one way 
with me, I must go to him, and humble my- 
self unto him, and beg that he, of his wonder- 
ful mercy, would show pity to me, and have 
mercy upon my wretched sinful soul. 

Which, when the tempter perceived, he 
strongly suggested to me, " that I ought not to 
pray to God, for prayer was not for any in my 
case; neither could it do me good, because I 
had rejected the Mediator, by whom all 
prayers came with acceptance to God the 
Father; and without whom, no prayer could 
come into his presence. Wherefore now to 
pray, is but to add sin to sin; yea, now to 
pray, seeing God has cast you off, is the next 
way to anger and offend him more than you 
ever did before. 

"For God," said he, "hath been weary of 
you for these several years already, because 
you are none of his ; your bawling in his ears 
hath been no pleasant voice to him ; and there- 
fore he let you sin this sin, that you might be 
quite cut off; and will you pray still?" This 
the devil urged, and set forth that in Num- 
bers, when Moses said to the children of 
Israel, "That because they would not go up 
to possess the land, when God would have 
them, therefore for ever did he bar them out 
from thence, though they prayed they might 
with tears." 

As it is said in another place, "The man 
that sins presumptuously shall be taken from 
God's altar, that he may die ;" even as Joab 
was by King Solomon, when he thought to 
find shelter there. These places did pinch me 
very sore; yet my case being desperate, I 
thought with myself, I can but die ; and if it 
must be so, it shall once be said, " That such 
an one died at the foot of Christ in prayer." 
This I did, but with great difficulty God doth 
know; and that because, together with this, 



still that saying about Esau would be set at 
my heart, even like a flaming sword, to keep 
the way of the tree of life, lest I should take 
thereof and live. Oh! who knows how hard 
a thing I found it, to come to God in prayer! 

I did also desire the prayers of the people 
of God for me, but I feared that God would 
give them no heart to do it; yea, I trembled 
in my soul to think, that some or other of 
them would shortly tell me, that God hath 
said those words to them, that he once did say 
to the prophet, concerning the children of 
Israel, "Pray not for this people, for I have 
rejected them." So, "Pray not for him, for I 
have rejected him." Yea, I thought he had 
whispered this to some of them already, only 
they durst not tell me so ; neither durst I ask 
them of it, for fear if it should be so, it would 
make me quite beside myself. "Man knows 
the beginning of sin, (said Spira;) but who 
bounds the issues thereof?" 

About this time I took an opportunity to 
break my mind to an ancient Christian, and 
told him all my case: I told him also, that I 
was afraid I had sinned the sin against the Holy 
Ghost; and he told me, he thought so too. 
Here, therefore, I had but cold comfort; but 
talking a little more with him, I found him, 
though a good man, a stranger to much com- 
bat with the devil. Wherefore I went to God 
again, as well as I could, for mercy still. 

Now also did the tempter begin to mock me 
in my misery, saying, "That seeing I had thus 
parted with the Lord Jesus and provoked him 
to displeasure, who would have stood between 
my soul and the flame of devouring fire, there 
was now but one way, and that was, to pray 
that God the Father would be a Mediator be- 
twixt his Son and me ; that we might be recon- 
ciled again, and that I might have that blessed 
benefit in him, that his saints enjoyed." 

Then did that Scripture seize upon my soul, 
"He is of one mind, and who can turn him?" 
Oh! I saw it was as easy to persuade him to 
make a new world, a new covenant, or a new 
Bible, besides that we have already, as to pray 
for such a thing. This was to persuade him, 
that what he had done already, was mere folly, 
and persuade him to alter, yea to disannul the 
whole way of salvation ; and then would that 
saying rend my soul asunder, "Neither is 
there salvation in any other, for there is none 
other name under heaven, given among mem, 
whereby we must be saved." 

Now the most free, and full, and gracious 
words of the Gospel, were the greatest torment 



52 



BUNYAN'S COMPLETE WORKS. 



to me; yea, nothing so afflicted me, as the 
thoughts of Jesus Christ, the remembrance of 
a Saviour; because I had cast him off, brought 
forth the villainy of my sin, and my loss by it 
to mind; nothing did twinge my conscience 
like this; everything that I thought of the 
Lord Jesus, of his grace, love, goodness, kind- 
ness, gentleness, meekness, death, blood, prom- 
ises, and blessed exhortations, comforts, and 
consolations, it went to my soul like a sword ; 
for still unto these my considerations of the 
Lord Jesus, these thoughts would make place 
for themselves in my heart. "Ay, this is the 
Jesus, the loving Saviour, the Son of God, 
whom you have parted with, whom you have 
slighted, despised, and abused. This is the 
only Saviour, the only Redeemer, the only one 
that could so love sinners, as to wash them 
from their sins in his own most precious blood ; 
but you have no part nor lot in this Jesus ; 
you have put him from you ; you have said in 
your heart, let him go if he will. Now there- 
fore you are severed from him; you have 
severed yourself from him: behold then his 
goodness, but yourself to be no partaker of 
it." Oh! thought I, what have I lost, what 
have I parted with ! What has disinherited 
my soul ! Oh ! it is sad to be destroyed by the 
grace and mercy of God; to have the Lamb, 
the Saviour, turn lion and destroyer. 

I also trembled as I have said, at the sight of 
the saints of God, especially at those that 
greatly loved him, and that made it their busi- 
ness to walk continually with him in this world ; 
for they did, both in their words, their carriage, 
and all their expressions of tenderness and fear 
to sin against their precious Saviour, condemn, 
lay guilt upon, and also add continual affliction 
and shame unto my soul. " The dread of them 
was upon me, and I trembled at God's " Samuels. 

Now also the tempter began afresh to mock 
my soul another way, saying " That Christ in- 
deed did pity my case, and was sorry for my 
loss ; but forasmuch as I had sinned and trans- 
gressed as I had done, he could by no means 
help me, nor save me from what I feared ; for 
my sin was not of the nature of theirs, for 
whom he bled and died ; neither was it counted 
with those that were laid to his charge, when 
he hanged on a tree ; therefore, unless he should 
come down from heaven, and die anew for this 
sin, though indeed he did greatly pity me, when 
yet I could have no benefit of him." These 
things may seem ridiculous to others, even as 
ridiculous as they were in themselves, but to 
me they were most tormenting cogitations ; 



every one of them augmented my misery, that 
Jesus Christ should have so much love as to 
pity me, when yet he could not help me ; nor 
did I think that the reason why he could not 
help me, was, because his merits were weak, or 
his grace and salvation spent on others already, 
but because his faithfulness to his threatenings 
would not let him extend his mercy to me. 
Besides, I thought, as I have already hinted, 
that my sin was not within the bounds of that 
pardon, that was wrapped up in a promise ; 
and if not, then I knew surely, that it was 
more easy for heaven and earth to pass away, 
than for me to have eternal life, So that the 
ground of all these fears of mine, did arise 
from a steadfast belief I had of the stability of 
the holy word of God, and also from my being 
misinformed of the nature of my sin. 

But oh ! how this would add to my affliction, 
to conceit that I should be guilty of such a sin, 
for which he did not die. These thoughts did 
so confound me, and imprison me, and tie me 
up from faith, that I knew not what to do. 
But oh ! thought I, that he would come down 
again ! Oh ! that the work of man's redemp- 
tion was yet to be done by Christ ! how would 
I pray him and entreat him to count and reckon 
this sin among the rest for which he died! 
But this Scripture would strike me down as 
dead : " Christ being raised from the dead, 
dieth no more ; death hath no more dominion 
over him." 

Thus, by the strange and unusual assaults of 
the tempter, my soul was like a broken vessel, 
driven as with the winds, and tossed sometimes 
headlong into despair; sometimes upon the 
covenant of works, and sometimes to wish that 
the new covenant, and the conditions thereof, 
might so far forth as I thought myself con- 
cerned, be turned another way, and changed, 
" But in all these, I was as those that jostle 
against the rocks ; more broken, scattered and 
rent." Oh! the unthought-of imaginations, 
frights, fears, and terrors, that are affected by 
a thorough application of guilt yielding to des- 
peration ! "This is the man that hath his 
dwelling among the tombs with the dead ; that 
is always crying out, and cutting himself with 
stones." But I say, all in vain; desperation 
will not comfort him, the old covenant will not 
save him ; nay, heaven and earth shall pass 
away, before one jot or tittle of the word and 
law of grace will fail or be removed. This I 
saw, this I felt, and under this I groaned ; yet 
this advantage I got thereby, namely, a farther 
confirmation of the certainty of the way of 



GRACE ABOUNDING TO 



THE CHIEF OF SINNERS. 



53 



salvation; and that the Scriptures were the 
word of God. Oh ! I cannot now express what 
I then saw and felt of the steadiness of Jesus 
Christ, the rock of man's salvation ; what was 
done could not be undone, added to, nor altered. 
I saw, indeed, that sin might drive the soul be- 
yond Christ, even the sin which is unpardon- 
able ; but woe to him that was so driven, for 
the word would shut him out. 

Thus was I always sinking, whatever I did 
think or do. So one day I walked to a neigh- 
bouring town and sat down upon a settle in the 
street, and fell into a very deep pause about the 
most fearful state my sin had brought me to ; 
and after long musing, I lifted up my head, but 
methought I saw, as if the sun that shineth in 
the heavens did grudge to give light ; and as 
if the stones in the streets, and the tiles upon 
the houses, did bend themselves against me. 
Methought that they all combined together to 
banish me out of the world. I was abhorred 
of them, and unfit to dwell among them, or be 
partaker of their benefits, because I had sinned 
against the Saviour. Oh how happy now was 
every creature over I was ! For they stood fast, 
and kept their station, but I was gone and lost. 

Then breaking out in the bitterness of my 
soul, I said to my soul, with a grievous sigh, 
"How can God comfort such a wretch as I 
am ?" I had no sooner said it, but this returned 
upon me, as an echo doth answer a voice, 
" This sin is not unto death." At which I was, 
as if I had been raised out of the grave, and 
cried out again, " Lord, how couldst thou find 
out such a word as this?" For I was filled 
with admiration at the fitness, and at the un- 
expectedness of the sentence ; the fitness of the 
word, the rightness of the timing of it, the 
power, and sweetness, and light, and glory, 
that came with it also, was marvellous to me 
to find ; I was now, for the time, out of doubt, 
as to that about which I so much was in doubt 
before ; my fears before were, that my sin was 
not pardonable, and so that I had no right to 
pray, to repent, &c, or that if I did it would 
be of no advantage or profit to me. But now, 
thought I, if this sin is not unto death, then it 
is pardonable ; therefore from this I have en- 
couragement to come to God by Christ for 
mercy, to consider the promise of forgiveness, 
as that which stands with open arms to receive 
me . as well as others. This, therefore, was a 
great easement to my mind, to wit, that my sin 
was pardonable, that it was not the sin unto 
death. None but those that know what my 
trouble (by their own experience) was, can tell 



what relief came to my soul by this consider- 
ation ; it was a release to me from my former 
bonds, and a shelter from my former storms ; 
I seemed now to stand upon the same ground 
with other sinners, and to have as good right 
to the word and prayer as any of them. 

Now, I say, I was in hopes that my sin was 
not unpardonable, but that there might be 
hopes for me to obtain forgiveness. But oh ! 
how Satan did now lay about him for to bring 
me down again ! but he could by no means do 
it, neither this day, nor the most part of the 
next, for this sentence stood like a mill-post at 
my back ; yet towards the evening of the next 
day, I felt this word begin to leave me, and to 
withdraw its supportation from me, and so I 
returned to my old fears again, but with a 
great deal of grudging and peevishness, for I 
feared the sorrow of despair; nor could my 
faith now long retain this word. 

But the next day at evening, being under 
many fears, I went to seek the Lord, and as I 
prayed, I cried, and my soul cried to him in 
these words, with strong cries, " O Lord, I be- 
seech thee, show me that thou hast loved me 
with an everlasting love." I had no sooner 
said it, but with sweetness this returned upon 
me, as an echo, or sounding again, " I have 
loved thee with an everlasting love." Now I 
Went to bed in quiet ; also when I awaked the 
next morning, it was fresh upon my soul, and 
I believed it. 

But yet the tempter left me not, for it could 
not be so little as an hundred times, that he 
that day did labour to break my peace. Oh ! 
the combats and conflicts that I did then meet 
with ; as I strove to hold by this word, that of 
Esau would fly in my face like lightning ; I 
should be sometimes up and down twenty 
times in an hour ; yet God did bear me out, 
and keep my heart upon this word ; from which 
I had also, for several days together, very much 
sweetness, and comfortable hopes of pardon ; 
for thus it was made out unto me, " I loved 
thee whilst thou wast committing this sin, I 
loved thee before, I love thee still, and I will 
love thee forever." 

Yet I saw my sin most barbarous, and a filt hy 
crime, and could not but conclude, with great 
shame and astonishment, that I had horribly 
abused the holy Son of God. Wherefore I felt 
my soul greatly to love and pity him, and my 
bowels yearn towards him : for I saw he was 
still my friend, and did reward me good for 
evil ; yea, the love and affection that then did 
burn within me to my Lord and Saviour Jesus 



54 



BUNYAN'S COMPLETE WORKS. 



Christ, did work at this time such a strong and 
hot desire of revengeinent upon myself for the 
abuse I had done unto him, that, to speak as I 
then thought, had I a thousand gallons of 
blood within my veins, I could freely then 
have spilt it all at the command and feet of 
this my Lord and Saviour. 

And as I was thus musing, and in my studies, 
considering how to love the Lord, and to ex- 
press my love to him, that saying came in 
upon me, "If thou, Lord, shouldst mark in- 
iquity, Lord, who should stand ? But there 
is forgiveness with thee, that thou mayst be 
feared." These were good words to me, es- 
pecially the latter part thereof; to wit, that 
" There is forgiveness with the Lord that he 
may be feared ;" that is, as I then understood 
it, that he might be loved, and had in rever- 
ence; for it was thus made out to me, "That 
the great God did set so high an esteem upon 
the love of his poor creatures, that rather than 
he would go without their love, he would par- 
don their transgressions." 

And now was that word fulfilled on me, and 
I was also refreshed by it ; " Then shall they 
be ashamed and confounded, and never open 
their mouths any more, because of their shame, 
when I am pacified towards them for all that 
they have done, saith the Lord God." Thus 
was my soul at this time (and as I then did 
think, for ever) set at liberty from being 
afflicted with my former guilt and amazement. 

But before many weeks were gone, I began 
to despond again, fearing, lest, notwithstanding 
all that I had enjoyed, that I might be de- 
ceived and destroyed at the last ; for this con- 
sideration came strong into my mind, " That 
whatever comfort and peace I thought I might 
have from the word of the promise of life, yet 
unless there could be found in my refreshment, 
a concurrence and agreement in the Scrip- 
tures, let me think what I will thereof, and 
hold it never so fast, I should find no such 
thing at the end ; for the Scriptures cannot be 
broken." 

Now began my heart again to ache, and fear 
I might meet with a disappointment at last. 
Wherefore I began with all seriousness to ex- 
amine my former comfort, and to consider 
whether one that had sinned as I had done, 
might with confidence trust upon the faithful- 
ness of God, laid down in these words, by 
which I had been comforted, and on which I 
had leaned myself. But now were brought to 
my mind, " For it is impossible for those who 
were once enlightened, and have tasted the 



heavenly gift, and were made partakers of the 
Holy Ghost, and have tasted the good word of 
God, and the powers of the world to come, if 
they shall fall away, to renew them again unto 
repentance. For if we sin wilfully, and after 
we have received the knowledge of the truth, 
there remains no more sacrifice for sin, but 
certain fearful looking-for of judgment, and 
fiery indignation, which shall devour the ad- 
versaries ; even as Esau, who for one morsel of 
meat, sold his birthright. For ye know how 
that afterwards, when he would have inherited 
the blessing, he was rejected; for he found no 
place of repentance, though he sought it care- 
fully with tears." 

Now was the word of the Gospel forced from 
my soul ; so that no promise or encouragement 
was to be found in the Bible for me ; and now 
would that saying work upon my spirit to 
afflict me, "Rejoice not, O Israel, for joy as 
other people." For I saw, indeed, there was 
cause of rejoicing for those that held to Jesus ; 
but for me, I had cut myself off by my trans- 
gressions, and left myself neither foot-hold nor 
hand-hold, among all the stays and props in 
the precious word of life. 

And truly, I did now feel myself to sink into 
a gulf, as an house whose foundation is de- 
stroyed : I did liken myself in this condition, 
unto the case of a child that was fallen into a 
mill-pit, who though it could make some shift 
to scrabble and sprawl in the water, yet be- 
cause it could find neither hold for hand nor 
foot, therefore at last it must die in that con- 
dition. So soon as this fresh assault had fas- 
tened on my soul, that Scripture came into my 
heart, " This for many days." And indeed I 
found it was so ; for I could not be delivered, 
nor brought to peace again, until well nigh 
two years and an half were completely finished. 
Wherefore these words, though in themselves 
they tended to no discouragement, yet to me, 
who feared this condition would be eternal, 
they were at sometimes as an help and refresh- 
ment to me. 

For, thought I, many days are not for ever, 
many days will have an end ; therefore seeing 
I was to be afflicted not a few, but many days, 
yet I was glad it was but for many days. 
Thus, I say, I could recall myself sometimes 
and give myself an help, for as soon as ever 
the word came into my mind, at first I knew 
my trouble would be long, yet this would be 
but sometimes ; for I could not always think 
on this, nor ever be helped by it, though I 
did. 



GRACE ABOUNDING TO THE CHIEF OF SINNERS. 



55 



Now while the Scriptures lay before rne, and 
laid sin anew at my door, that saying in Luke 
xviii. 1, with others, did encourage me to 
prayer; then the tempter again laid at me 
very sore, suggesting, " That neither the mercy 
of God, nor yet the blood of Christ, did at all 
concern me, nor could they help me for my 
sin; therefore it was but in vain to pray." 
Yet, thought I, " I will pray." " But, said the 
tempter, your sin is unpardonable." " Well, 
said I, I will pray." " It is to no boot, said 
he." "Yet, said I, I will pray." So I went 
to prayer with God; and while I was at 
prayer, I uttered words to this effect : " Lord, 
Satan tells me, that neither thy mercy, nor 
Christ's blood is sufficient to save my soul; 
Lord, shall I honour thee most, by believing 
thou wilt, and canst? or him, by believing 
that thou neither wilt, nor canst? Lord, I 
would fain honour thee, by believing that 
thou wilt, and canst." 

And as I was thus before the Lord, that 
Scripture fastened on my heart, " man, great 
is thy faith :" even as if one had clapped me 
on the back, as I was on my knees before 
God : yet I was not able to believe this, that 
this was a prayer of faith, till almost six 
months after ; for I could not think that I 
had faith, or that there should be a word for 
me to act faith on; therefore I should still 
be, as sticking in the jaws of desperation, 
and went mourning up and down in a sad 
condition. 

There was nothing now that I longed for 
more than to be put out of doubt, as to this 
thing in question, and as I was vehemently 
desiring to know, if there was indeed hope for 
me, these words came rolling into my mind, 
" Will the Lord cast off for ever ? and will he 
be favourable no more? Is his mercy clean 
gone for ever? Doth his promise fail for 
evermore? Hath God forgotten to be gra- 
cious ? Hath he in anger shut up his tender 
mercies?" And all the while they run in my 
mind, methought I had still this as the an- 
swer, "'Tis a question whether he hath or no; 
it may be he hath not." Yea, the interroga- 
tory seemed to me to carry in it a sure affirma- 
tion that indeed he had not, nor would so cast 
off, but would be favourable ; that his promise 
doth not fail, and that he hath not forgotten 
to be gracious, nor would in anger shut up his 
tender mercy. Something also there was upon 
my heart at the same time, which I now can- 
not call to mind, which with this text did 
sweeten my heart, and make me conclude, 



that his mercy might not be quite gone, nor 
gone for ever. 

At another time I remembered, I was again 
much under this question, " Whether the blood 
of Christ was sufficient to save my soul?" in 
which doubt I continued from morning, till 
about seven or eight at night; and at last, 
when I was, as it were, quite worn out with 
fear, lest it should not lay hold on me, these 
words did sound suddenly within my heart, 
" He is able." But methought this word able, 
was spoke so loud to me, it showed a great 
word, it seemed to be writ in great letters, 
and gave such a jostle to my fear and doubt, 
(I mean for the time it tarried with me, which 
was about a day,) as I never had from that, 
all my life, either before or after. (Heb. 
vii. 25.) 

But one morning as I was again at prayer 
| and trembling under the fear of this, that no 
j word of God could help me, that piece of a 
sentence darted in upon me, " My grace is suf- 
ficient." At this methought I felt some stay, 
as if there might be hopes ; but oh ! how good 
a thing it is for God to send his word ! for 
about a fortnight before, I was looking on this 
very place, and then I thought it could not 
come near my soul with comfort, therefore I 
threw down my book in a pet ; then I thought 
it was not large enough for me ; no, not large 
enough, but now it was as if it had arms of 
grace so wide, that it could not only enclose 
me, but many more beside. 

By these words I was sustained, yet not 
without exceeding conflicts, for the space of 
seven or eight weeks ; for my peace would be 
in it, and out, sometimes twenty times a day, 
comfort now, and trouble presently; peace 
now, and before I could go a furlong, as full 
of fear and guilt as ever heart could hold ; and 
this was not only now and then, but my whole 
seven weeks' experience. For this about the 
sufficiency of grace, and that of Esau's parting 
with his birthright, would be like a pair of 
scales within my mind, sometimes one end 
would be uppermost and sometimes again the 
other ; according to which would be my peace 
or troubles. 

Therefore I did still pray to God, that he 
would come in with his Scripture more fully 
on my heart ; to wit, that he would help me 
to apply the whole sentence, for as yet I 
could not; what he gave, that I gathered; 
but further I could not go, for as yet it only 
helped me to hope there might be mercy for 
me, " My grace is sufficient :" and though it 



56 



BUNYAN'S COMPLETE WORKS. 



came no farther, it answered my former ques- 
tion ; to wit, that there was hope ; yet because 
" for thee " was left out, I was not contented, 
but prayed to God for that also. Wherefore, 
one day, when I was in a meeting of God's 
people, full of sadness and terror, for my fears 
again were strong upon me, and as I was now 
thinking my soul was never the better, but my 
case most sad and fearful, these words did with 
great power suddenly break in upon me, " My 
power is sufficient for thee, My grace is suffi- 
cient for thee, My grace is sufficient for thee," 
three times together: and oh ! methought that 
every word was a mighty word unto me ; as 
" my," and " grace," and " sufficient," and " for 
thee ;" they were then, and sometimes are still, 
far bigger than others be. 

At which time my understanding was so en- 
lightened, that I was as though I had seen the 
Lord Jesus look down from heaven, through 
the tiles upon me, and direct these words unto 
me. This sent me mourning home ; it broke 
my heart, and filled me full of joy, and laid 
me low as the dust ; only it stayed not long 
with me, I mean in this glory and refreshing 
comfort ; yet it continued with me for several 
weeks, and did encourage me to hope ; but as 
soon as that powerful operation of it was taken 
from my heart, that other, about Esau, re- 
turned upon me as before; so my soul did 
hang as in a pair of scales again, sometimes 
up, and sometimes down; now in peace, and 
anon again in terror. 

Thus I went on for many weeks, sometimes 
comforted, and sometimes tormented ; and es- 
pecially at some times my torment would be 
very sore, for all those Scriptures aforenamed 
in the Hebrews, would be set before me, as the 
only sentences that would keep me out of 
heaven. Then again I should begin to repent 
that ever that thought went through me; I 
should also think thus with myself : " Why, 
how many Scriptures are there against me? 
There are but three or four ; and cannot God 
miss them, and save me for all them ? Some- 
times again I should think, " Oh if it were not 
for these three or four words, now how might 
I be comforted !" And I could hardly forbear 
at sometimes, to wish them out of the book. 

Then methought I should see as if both St. 
Peter and Paul, and John, and all the writers, 
did look with scorn upon me, and hold me in 
derision ; as if they had said unto me, " All 
our words are truth, one of as much force as 
the other ; it is not we that have cut you off, 
but you have cast away yourself. There is 



none of our sentences that you must take hold 
upon, but these, and such as these ; it is im- 
possible, there remains no sacrifice for sin. 
' And it had been better for them not to have 
known the will of God, than after they had 
known it to turn from the holy commandment 
delivered unto them ; for the Scriptures cannot 
be broken.' " 

These, as the elders of the city of refuge, I 
saw were to be judges both of my case and me, 
while I stood with the "avenger of blood" at 
my heels, trembling at their gate for deliver- 
ance ; also with a thousand fears and mistrusts, 
I doubted that he would shut me out for ever. 

Thus was I confounded, not knowing what 
to do, nor how to be satisfied in this question, 
" Whether the Scripture could agree in the 
salvation of my soul." I quaked at the apos- 
tles. I knew their words were true, and that 
they must stand for ever. 

And I remember one day as I was in divers 
frames of spirit, and considering that these 
frames were according to the nature of several 
Scriptures that came in upon my mind ; if this 
of grace, then was I quiet, but if that of Esau, 
then tormented. " Lord," thought I, " if both 
these Scriptures should meet in my heart at 
once, I wonder which of them would get the 
better of me." So methought I had a longing 
mind that they might come both together upon 
me ; yea, I desired of God they might. 

Well, about two or three days after, so they 
did indeed; they bolted both upon me at a 
time, and did work and struggle strongly in 
me for awhile; at last that about Esau's birth- 
right began to wax weak, and withdraw, and 
vanish ; and this, about the sufficiency of grace 
prevailed with peace and joy. And as I was 
in a muse about this thing, that Scripture came 
in upon me, " Mercy rejoiceth over judgment." 

This was a wonderment to me, yet truly I am 
apt to think it was of God, for the word of the 
law and wrath, must give place to the word of 
life and grace; because though the word of 
condemnation be glorious, yet the word of life 
and salvation doth far exceed in glory. Also 
that Moses and Elias must both vanish, and 
leave Christ and his saints alone. 

This Scripture did also most sweetly visit 
my soul, " And him that cometh unto me, I 
will in no wise cast out." Oh ! the comfort I 
had from this word " in no wise !" As who 
should say, " By no means, for nothing what- 
ever he hath done." But Satan would greatly 
labour to pull this promise from me, telling of 
me, " That Christ did not mean me, and such 



GRACE ABOUNDING TO 



THE CHIEF OF SINNERS. 



57 



as I, but sinners of a lower rank, that had not 
done as I had done." But I would answer him 
again, " Satan, here is in these words no such 
exception," but him that comes, him, any him: 
" Him that cometh unto me, I will in no wise 
cast out." And this I well remember still, 
that of all the slights that Satan used, to take 
this Scripture from me, yet he never did so 
much as put this question, " But do you come 
aright?" And I have thought the reason was, 
because he thought I knew full well what com- 
ing aright was ; for I saw that to come aright, 
was to come as I was, a vile and ungodly sin- 
ner, and so cast myself at the feet of mercy, 
condemning myself for sin. If ever Satan 
and I did strive for any word of God in all my 
life, it was for this good word of Christ ; he at 
one end, and I at the other : Oh, what work 
we made ! It w T as for this in John, say, that 
we did so tug and strive, he pulled, and I 
pulled ; but God be praised, I overcame him ; 
I got sweetness from it. 

But notwithstanding all these helps, and 
blessed words of grace, yet that of Esau's sell- 
ing his birthright, w r ould still, at times, distress 
my conscience ; for though I had been most 
sweetly comforted, and that but just before, yet 
when that came into my mind, it would make 
me fear again ; I could not be quite rid thereof, 
it would -every day be with me. Wherefore 
now I went another way to work, even to con- 
sider the nature of this blasphemous thought ; 
I mean, if I should take the words at the 
largest, and give them their own natural force 
and scope, even every word therein : so when I 
had thus considered, I found, that if they were 
fairly taken, they would amount to this : 
" That I had freely left the Lord Jesus Christ 
to his choice, whether he would be my Saviour 
or no ;" for the wicked words were these, " Let 
him go if he will." Then that Scripture gave 
me hope, "I will never leave thee nor forsake 
thee." " O Lord, said I, but I have left thee." 
Then it answered again, " But I will not leave 
thee." For this I thanked God also. 

Yet I was grievously afraid he should, and 
found it exceeding hard to trust him ; seeing 
I had so offended him ; I could have been ex- 
ceeding glad that this thought had never be- 
fallen ; for then I thought I could with more 
ease and freedom abundance, have leaned on 
his grace. I see it was with me, as it was 
with Joseph's brethren ; the guilt of their own 
wickedness did often till them with fears that 
their brother would at last despise them. 

Yet above all the Scriptures that I yet did 



meet with, that in Joshua xx. was the greatest 
comfort to me, which speaks of the slayer that 
was to flee for refuge, " And if the avenger of 
blood pursue the slayer, then, saith Moses, they 
that are the elders of the city of refuge shall 
not deliver him into his hands, because he smote 
his neighbour unwittingly, and hated him not 
aforetime." Oh ! blessed be God for his word ; 
I was convinced that I was the slayer ; and that 
the avenger of blood pursued me, I felt with 
great terror ; only now it remained that I in- 
quire, whether I have right to enter the city 
of refuge : so I found that he must not, " who 
lay in wait to shed blood." It was not the wil- 
ful murderer, but he who unwittingly did it, 
he who did it unawares ; not out of spite, or 
grudge, or malice, he that shed it unwittingly : 
even he who did not hate his neighbour before. 
Wherefore, 

I thought verily I was the man that must en- 
ter, because I had slain my neighbour " unwit- 
tingly, and hated him not aforetime." I hated 
him not aforetime ; no, I prayed unto him, was 
tender of sinning against him ; yea, and against 
this wicked temptation I had strove for twelve 
months before; yea, and also when it did pass 
through my heart, it did in spite of my teeth. 
Wherefore I. thought I had a right to enter this 
city, and the elders, which are the apostles, 
were not to deliver me up. This, therefore, 
was great comfort to me, and gave me much 
ground of hope. 

Yet being very critical, for my smart had 
made me that I knew not what ground was 
sure enough to bear me, I had one question 
that my soul did much desire to be resolved 
about ; and that was, " Whether it be possible 
for any soul that hath sinned the unpardonable 
sin, yet after that to receive, though but the 
least true spiritual comfort from God through 
Christ?" The which, after I had much con- 
sidered, I found the answer was, "No, they 
could not ; " and that for these reasons : 

First, Because those that have sinned that 
sin, they are debarred a share of the blood of 
Christ, and being shut out of that, they must 
needs be void of the least ground of hope, and 
so of spiritual comfort, " For to such there re- 
mains no more sacrifice for sin." Secondly, 
Because they are denied a share in the promise 
of life : " They shall never be forgiven, neither 
in this world, nor in that which is to come." 
Thirdly, The Son of God excludes them also 
from a share in his blessed intercession, being 
for ever ashamed to own them, both before his 
holy Father and the blessed angels in heaven. 



58 



BUNTAN'S COMPLETE WORKS. 



When I had with much deliberation consid- 
ered of this matter, and could not but conclude 
that the Lord had comforted me, and that too 
after my wicked sin ; then methought I durst 
venture to come nigh unto those most fearful 
and terrible Scriptures, with which all this 
while I had been so greatly affrighted, and on 
which indeed, before I durst scarce cast mine 
eye, (yea, had much ado an hundred times, to 
forbear wishing them out of the Bible,) for I 
thought they would destroy me ; but now, I say, 
I began to take some encouragement, to come 
close to them, to read them, and consider them, 
and to weigh their scope and tendency. 

The which when I began to do, I found my 
visage changed ; for they looked not so grimly, 
as before I thought they did ; and first I came 
to the 6th of the Hebrews, yet trembling for 
fear it should strike me; which when I had 
considered, I found that the falling there in- 
tended, was a falling quite away ; that is as I 
conceived, a falling from, and absolutely de- 
nying of the Gospel, of remission of sins by 
Jesus Christ ; for, from them the apostle begins 
this argument. Secondly, I found that this 
falling away, must be openly, even in the view 
of the world, even so as to " put Christ to an open 
shame." Thirdly, I found that those he there 
intended, were for ever shut up of God, both 
in blindness, hardness and impenitency : " It is 
impossible they should be renewed again unto 
repentance." By all these particulars, I found 
to God's everlasting praise, my sin was not the 
sin intended. 

First, I confessed I was fallen, but not fallen 
away, that is, from the profession of faith in 
Jesus unto eternal life. 

Secondly, I confessed that I had put Jesus 
Christ to shame by my sin, but not to open 
shame; I did not deny him before men, nor 
condemn him as a fruitless one before the 
world. 

Thirdly, Nor did I find that God had shut 
me up, or denied me to come (though I find it 
hard work indeed to come) to him by sorrow 
and repentance ; blessed be God for unsearch- 
able grace. 

Then I considered that in the 10th chapter 
of the Hebrews, and found that the wilful sin 
there mentioned is not every wilful sin, but 
that which doth throw on Christ, and then his 
commandments too. Secondly, that must be 
done also openly, before two or three witnesses, 
to answer that of the law. Thirdly, this sin 
cannot be committed, but with great despite 
done to the Spirit of grace ; despising both the 



dissuasions from that sin, and the persuasions 
to the contrary. But the Lord knows, though 
this my sin was devilish, yet it did not amount 
to these. 

And as touching that in the 12th chapter of 
the Hebrews, about Esau's selling his birth- 
right ; though this was that which killed me, 
and stood like a spear against me, yet now did 
I consider, First, That his was not a hasty 
thought against the continual labour of his 
mind, but a thought consented to, and put in 
practice likewise, and that after some deliber- 
ation. Secondly, It was a public and open 
action, even before his brother, if not before 
many more ; this made his sin of a far more 
heinous nature than otherwise it would have 
been. Thirdly, He continued to slight his 
birthright ; he did eat and drink, and went his 
way : thus Esau despised his birthright ; yea, 
twenty years after he was found to despise it 
still. And Esau said, "I have enough, my 
brother, keep that thou hast thyself." 

Now as touching this, that Esau sought a 
place of repentance; this I thought: First, 
This was not the birthright, but the blessing ; 
this is clear from the apostle and is distin- 
guished by Esau himself: "He hath taken 
away my birthright, (that is, formerly,) and 
now he hath taken away my blessing also." 
Secondly, Now this being thus considered, I 
came again to the apostle, to see what might 
be the mind of God, in the New Testament 
style and sense concerning Esau's sin ; and so 
far as I can conceive, this was the mind of 
God, that the birthright signified regeneration ; 
and the blessing, the eternal inheritance ; for 
so the apostle seems to hint: "Lest there be 
any profane person, as Esau, who for a morsel 
of meat sold his birthright ;" as if he should 
say, that shall cast off* all those blessed begin- 
nings of God that at present are upon him, in 
order to a new birth ; lest they become as 
Esau, even be rejected afterwards, when they 
should inherit the blessing. 

For many there are, who in the day of grace 
and mercy, despise those things which are in- 
deed the birthright to heaven, who yet when 
the declining days appear, will cry as loud as 
Esau, " Lord, Lord, open unto us," but then, 
as Isaac would not repent, no more will God ' 
the Father, but will say, "I have blessed these, 
yea, and they shall be blessed ;" but as for you, 
" depart, you are workers of iniquity." 

When I had thus considered these Scrip- 
tures, and found that thus to understand them, 
was not against, but according to other Scrip- 



GRACE ABOUNDING TO THE CHIEF OF SINNERS. 



59 



tures, this still added further to my encourage- 
ment and comfort, and also gave a great blow 
to that objection, to wit, " That the Scriptures 
could not agree in the salvation of my soul." 
And now remained only the hinder part of the 
tempest, for the thunder was gone beyond me, 
only some drops did still remain, that now and 
then would fall upon me; but because my 
former frights and anguish were very sore 
and deep, therefore it oft befell me still, as it 
befalleth those that have been scared with the 
fire. I thought every voice was Fire! Fire! 
Every little touch would hurt my tender 
conscience. 

But one day, as I was passing into the field, 
and that too witlj some dashes on my con- 
science, fearing lest yet all was not right, sud- 
denly this sentence fell upon my soul, " Thy 
righteousness is in heaven;" and methought 
withal, I saw with the eyes of my soul, Jesus 
Christ at God's right hand; there, I say, as 
my righteousness ; so that wherever I was, or 
whatever I was doing, God could not say to 
me, "He wants my righteousness," for that 
was just before him. I also saw moreover, 
that it was not my good frame of heart that 
made my righteousness better, nor yet my 
bad frame that made my righteousness worse ; 
for my righteousness was Jesus Christ him- 
self, "the same yesterday, to-day and for 
ever." 

Now did my chains fall off my legs indeed ; 
I was loosed from my afflictions and irons ; my 
temptations also fled away ; so that from that 
time those dreadful Scriptures of God left off 
to trouble me : now went I also home rejoicing, 
for the grace and love of God ; so when I came 
home, I looked to see if I could find that sen- 
tence, " Thy righteousness is in heaven," but 
could not find such a saying; wherefore my 
heart began to sink again, only that was 
brought to my remembrance, "He is made 
unto us of God, wisdom, righteousness, sanc- 
tification, and redemption." By this word I 
saw the other sentence true. 

For by this Scripture I saw that the man 
Christ Jesus, as he is distinct from us, as 
touching his bodily presence, so he is our 
righteousness and sanctification before God. 
Here therefore I lived, for some time, very 
sweetly at peace with God through Christ. 
Oh! methought, Christ! Christ! there was 
nothing but Christ that was before my eyes : I 
was now only for looking upon this and the 
other benefits of Christ apart, as of his blood, 
burial, or his resurrection, but considering 



him as a whole Christ! as he in whom all 
these, and all other virtues, relations, offices, 
and operations met together, and that he sat 
on the right hand of God in heaven. 

'Twas glorious to me to see his exaltation, 
and the worth and prevalency of all his bene- 
fits, and that because now I could look from 
myself to him, and would reckon, that all 
those graces of God that now were green on 
me, were yet but like those cracked groats and 
four-pehce-half-pennies that rich men carry 
in their purses, when their gold is in their 
trunks at home : Oh ! I saw my gold was in 
my trunk at home ! In Christ my Lord and 
Saviour. Now Christ was all ; all my right- 
eousness, all my sanctification, and all my 
redemption. 

Further, the Lord did also lead me into the 
mystery of the union with the Son of God, 
that I was joined to him, and that I was flesh 
of his flesh, and bone of his bone, and now was 
that a sweet word unto me, in Ephes. v. 30. 
By this also was my faith in him, as my right- 
eousness, the more confirmed in me; for if he 
and I were one, then his righteousness was 
mine, his merits mine, his victory also mine. 
Now I could see myself in heaven and earth at 
once, in heaven by my Christ, by my head, by 
my righteousness and life, though on earth by 
body or person. 

Now I saw Christ Jesus was looked upon of 
God; and should also be looked upon by us, 
as that common or public person, in whom the 
whole body of his elect are always to be con- 
sidered and reckoned ; that we fulfilled the law 
by him, died by him, rose from the dead by 
him, got the victory over sin, death, and hell, 
by him ; when he died, we died ; and so of his 
resurrection. "Thy dead men shall live to- 
gether, with my dead body shall they arise," 
saith he. And again, "After two days he will 
revive us, and the third day we shall live in 
his sight." Which is- now fulfilled by the 
sitting down of the Son of man on the right 
hand of the Majesty in the heavens, according 
to that of the Ephesians, " He hath raised us 
up together, and made us sit together in 
heavenly places in Christ Jesus." 

Ah ! these blessed considerations and Scrip- 
tures, with many others of like nature, were 
in those days made to spangle in mine eye, so 
that I have cause to say, " Praise ye the Lord 
God in his sanctuary, praise him in the firma- 
ment of his power : praise him for his mighty 
acts; praise him according to his excellent 
greatness. 



60 



BUNYAN'S COMPLETE WORKS. 



Having thus in a few words given you a taste 
of the sorrow and affliction that my soul went 
under, by the guilt and terror that these my 
wicked thoughts did lay me under ; and having 
given you also a touch of my deliverance there- 
from, and of the sweet and blessed comfort I 
met with afterward, which comfort dwelt 
above a twelve-month with my heart, to my 
unspeakable admiration; I will now, (God 
willing,) before I proceed any further, give 
you in a word or two, what as I conceive, was 
the cause of this temptation; and also after 
that, what advantage at the last, it became 
unto my soul. 

For the causes, I conceived they were princi- 
pally two ; of which two also I was deeply con- 
vinced all the time thi$ trouble lay upon me. 
The first was, for that I did not, when I was 
delivered from the temptation that went before, 
still pray to God to keep me from the tempta- 
tions that were to come ; for though, as I can 
say in truth, my soul was much in prayer be- 
fore this trial seized me ; yet then I prayed only, 
or at the most principally, for the removal of 
present troubles, and for fresh discoveries of 
his love in Christ, which I saw afterward was 
not enough to do ; I also should have prayed 
that the great God would keep me from the 
evil that was to come. 

Of this I was made deeply sensible by the 
prayer of holy David, who, when he was under 
present mercy, yet prayed that God would hold 
him back from sin and temptation to come ; 
"For then," said he, "shall I be upright, and 
I shall be innocent of the great transgression." 
By this very word was I galled and condemned 
quite through this long temptation. 

That was also another word that did much 
condemn me for my folly, in the neglect of 
this duty: "Let us therefore come boldly unto 
the throne of grace, that we may obtain mercy, 
and find grace to help in time of need." This 
I had not done, and therefore was suffered to 
sin and fall, according to what is written, 
" Pray that ye may not enter into temptation." 
And truly this very thing is to this day of such 
weight and awe upon me, that I dare not, when 
I come before the Lord, go off my knees, until 
I entreat him for help and mercy against the 
temptations that are to come ; and I do beseech 
thee, reader, that thou learn to beware of my 
negligence, by the afflictions, that for this thing 
I did for days, and months, and years, with 
sorrow undergo. 

Another cause of this temptation was, that I 
had tempted God ; and on this manner did I do 



it: Upon a time my wife was great with child, 
and before her full time was come, her pangs, 
as of a woman in travail, were fierce and strong 
* upon her, even as if she would have immedi- 
ately fallen in labour, and been delivered of 
an untimely birth; now at this very time it 
was, that I had been so strongly tempted to 
question the being of God ; wherefore, as my 
wife lay crying by me, I said, but with all 
secrecy imaginable, even thinking in my heart, 
"Lord, if now thou wilt remove this sad afflic- 
tion from my wife, and cause that she be trou- 
bled no more therewith this night, (and now 
were her pangs just upon her,) then I shall 
know that thou canst discern the most secret 
thoughts of the heart." 

I had no sooner said it in my heart, but her 
pangs were taken from her, and she was cast 
into a deep sleep, and so continued till morn- 
ing ; at this I greatly marvelled, not knowing 
what to think : but after I had been awake a 
good while and heard her cry no more, I fell 
asleep also ; so when I awaked in the morning, 
it came upon me again, even what I had said 
in my heart the last night, and how the Lord 
had showed me, that he knew my secret 
thoughts, which was a great astonishment unto 
me for several weeks after. 

Well, about a year and a half afterward, that- 
wicked and sinful thought, of which I have 
spoken before, went through my wicked heart, 
even this thought, "Let Christ go if he will:" 
so when I had fallen under guilt for this, the 
remembrance of my other thought, and of the 
effect thereof, would also come upon me with 
this retort, which also carried rebuke along 
with it, "Now you may see that God doth 
know the most secret thoughts of the heart." 

And with this, that of the passages that 
were betwixt the Lord and his servant Gideon 
fell upon my spirit; how because that Gideon 
tempted God with his fleece, both Wet and dry, 
when he should have believed and ventured 
upon his words; therefore the Lord did after- 
ward so try him, as to send him against an in- 
numerable company of enemies, and that too, 
as to outward appearance, without any strength 
or help. Thus he served me, and that justly; 
for I should have believed his word, and not 
have put an if upon the all-seeingness of God. 

And now to show you something of the ad- 
vantages that I also have gained by this temp- 
tation : And, first, by this I was made con- 
tinually to possess in my soul a very wonderful 
sense both of the blessing and glory of God, 
| and of his beloved Son ; in the temptation that 



GRACE ABOUNDING TO 



THE CHIEF OF SINNERS. 



01 



went before, my soul was perplexed with un- 
belief, blasphemy, hardness of heart, questions 
about the being of God, Christ, the truth of 
the word, and certainty of the world to come ; 
I say, then I was greatly assaulted and tor- 
mented with atheism, but now the case was 
otherwise ; now was God and Christ continu- 
ally before my face, though not in a way of 
comfort, but in a way of exceeding dread and 
terror. The glory of the holiness of God, did 
at this time break me to pieces ; and the bowels 
and compassion of Christ did break me as on 
the wheel ; for I could not consider him but as a 
lost and rejected Christ, the remembrance of 
which was as the continual breaking of my 
bones. 

The Scriptures also were wonderful things 
unto me ; I saw that the truth and verity of them 
were the keys of the kingdom of heaven ; those 
that the Scriptures favour, they must inherit 
bliss ; but those that they oppose and condemn, 
must perish for evermore. Oh! this word, 
" For the Scriptures cannot be broken," would 
rend the caul of my heart ; and so would that 
other, " Whose sins ye remit, they are remitted : 
but whose sins ye retain, they are retained." 
Now I saw the apostles to be the elders of the 
city of refuge, those that they were to receive 
in, were received to life; but those that they 
shut out were to be slain by the avenger of 
blood. 

Oh ! one sentence of the Scripture did more 
afflict and terrify my mind, I mean those sen- 
tences that stood against me, (as sometimes I 
thought every one of them did,) more, I say, 
than any army of forty thousand men that 
might come against me. Woe be to him 
against whom the Scriptures bend themselves ! 

By this temptation I was made to see more 
into the nature of the promises than ever I had 
before ; for I lay now trembling under the 
mighty hand of God, continually torn and rent 
by the thundering of his justice; this made 
me with careful heart, and watchful eye, with 
great fearfulness to turn over every leaf, and 
with much diligence mixed with trembling, to 
consider every sentence, together with its nat- 
ural force and latitude. 

By this temptation also I was greatly holden 
off from my former foolish practice of putting 
by the word of promise when it came into my 
mind ; for now, though I could not suck that 
comfort and sweetness from the promise, as I 
had done at other times, yet like to a man sink- 
ing, I would catch at all I saw. Formerly I 
thought I might not meddle with the promise, 



unless I felt its comfort, but now it was time 
thus to do; the avenger of blood too hardly 
did pursue me. 

Now therefore was I glad to catch at that 
word, which yet I feared I had no ground or 
right to own ; and even to leap into the bosom 
of that promise, that yet I feared did shut its 
heart against me. Now also I would labour to 
take the word as God hath laid it down, with- 
out restraining the natural force of one syllable 
thereof. Oh ! what did I see in that blessed 6th 
chapter of St. John: "And him that cometh 
unto me, I will in no wise cast out." Now I 
began to consider that God hath a bigger mouth 
to speak with, than I had a heart to conceive 
with ; I thought also with myself, that he spake 
not his words in haste, or in an unadvised 
heat, but with infinite wisdom and judgment, 
and in very truth and faithfulness. (2 Sam. iii. 
28.) 

I would in these days, often in my greatest 
agonies, even flounce towards the promise, as 
the horses do towards sound ground that yet 
stick in the mire ; concluding, though as one 
almost bereft of his wits through fear, on this 
will I rest and stay, and leave the fulfilling of 
it to the God of heaven that made it. Oh! 
many a pull hath my heart had with Satan, for 
that blessed 6th chapter of St. John. I did not 
now, as at other times, look principally for 
comfort, though, oh, how welcome would it 
have been unto me ! But now a word, a word 
to lean a weary soul upon, that it might not 
sink for ever ! it was that I hunted for. 

Yea, often when I have been making to the 
promise, I have seen as if the Lord would re- 
fuse my soul for ever, I was often as if I had 
run upon the pikes, and as if the Lord had 
thrust at me, to keep me from him, as with a 
flaming sword. Then would I think of Esther, 
who went to petition the king contrary to law. 
(Esther iv. 16.) I thought also of Benhadad's 
servants, who went with ropes upon their heads 
to their enemies for mercy, (1 Kings xx. 31,) 
&c. The woman of Canaan also, that would 
not be daunted, though called dog by Christ, 
(Matt. xv. 22,) &c, and the man that went to 
borrow bread at midnight, (Luke i. 5, 6, 7, 8,) 
&c, were also great encouragement to me. 

I never saw those heights and depths in grace, 
and love, and mercy, as I saw after this temp- 
tation ; great sins do draw out great grace ; and 
where guilt is most terrible and fierce, there 
the mercy of God in Christ, when showed to 
the soul, appears most high and mighty. When 
Job had passed through his captivity, he had 



62 



BUNYAN'S COMPLETE WORKS. 



twice as much as he had before. (Job xlii. 13.) 
Blessed be God for Jesus Christ our Lord. 
Many other things I might here make observa- 
tion of, but I would be brief, and therefore 
shall at this time omit them ; and do pray God 
that my harms may make others fear to offend, 
lest they also be made to bear the iron yoke as 
I did. I had two or three times, at or about 
my deliverance from this temptation, such 
strange apprehensions of the grace of God, 
that I could hardly bear up under it ; it was 
so out of measure amazing, when I thought it 
could reach me, that I do think if that sense 
had abode long upon me, it would have made 
me incapable for business. 

Now I shall go forward to give you a relation 
of other of the Lord's dealings with me at 
sundry other seasons, and of the temptations I 
then did meet withal. I shall begin with what 
I met with when first I did join in fellowship 
with the people of God in Bedford. After I 
had propounded to the church, that my desire 
was to walk in the order and ordinances of 
Christ with them, and was also admitted by 
them; while I thought of that blessed ordi- 
nance of Christ, which was his last supper 
with his disciples before his death, that Scrip- 
ture, " Do this in remembrance of me," was a 
very precious word unto me; for by it the 
Lord did come down upon my conscience with 
the discovery of his death for my sins ; and as 
I then felt, did as if he plunged me in the 
virtue of the same. But behold, I had not 
been long a partaker at that ordinance, but 
such fierce and sad temptation did attend me 
at all times therein, both to blaspheme the or- 
dinance, and to wish some deadly thing to those 
that then did eat thereof ; that lest I should 
at any time be guilty of consenting to these 
wicked and fearful thoughts, I was forced to 
bend myself all the while, to pray to God to 
keep me from such blasphemies ; and also to 
cry to God to bless the bread and cup to them, 
as it were from mouth to mouth. The reason 
of this temptation, I have thought since, 
was because I did not with that reverence 
that became me, at first approach to partake 
thereof. 

Thus I continued for three quarters of a 
year, and could never have rest nor ease ; but 
at last the Lord came in upon my soul with 
that same Scripture, by which my soul was 
visited before; and after that, I have been 
usually very well and comfortable in the par- 
taking of that blessed ordinance ; and have, I 
trust, therein discerned the Lord's body, as 



broken for my sins, and that his precious 
blood had been shed for my transgressions. 

Upon a time I was something inclining to a 
consumption, wherewith about the spring I 
was suddenly and violently seized, with much 
weakness in my outward man ; insomuch that 
I thought I could not live. Now began I 
afresh to give myself up to a serious examina- 
tion after my state and condition for the 
future, and of my evidences for that blessed 
world to come ; for it hath, I bless the name 
of God, been my usual course, as always, so 
especially in the day of affliction, to endeavour 
to keep my interest in the life to come, clear 
before mine eyes. 

But I had no sooner began to recall to mind 
my former experience of the goodness of God 
to my soul, but there came flocking into my 
mind an innumerable company of my sins 
and transgressions ; amongst which these were 
at this time most to my affliction, namely, my 
deadness, dulness, and coldness in my holy 
duties ; my wanderings of heart, my weari- 
someness in all good things, my want of love 
to God, his ways and people, with this at the 
end of all, "Are these the fruits of Chris- 
tianity? Are these the tokens of a blessed 
man ?" 

At the apprehensions of these things my 
sickness was doubled upon me, for now I was 
sick in my inward man, my soul was clogged 
with guilt; now also was my former experi- 
ence of God's goodness to me, quite taken out 
of my mind, and hid as if they had never been, 
or seen ; now was my soul greatly pinched 
between these two considerations, "Live I 
must not, die I dare not." Now I sunk and 
fell in my spirit, and was giving up all for 
lost ; but as I was walking up and down in the 
house, as a man in a most woeful state, that 
word of God took hold of my heart, " Ye are 
justified freely by his grace, through the re- 
demption that is in Christ Jesus." But oh ! 
what a turn it made upon me ! 

Now was I as one awaked out of some 
troublesome sleep and dream ; and listening 
to this heavenly sentence, I was as if I had 
heard it thus spoken to me: "Sinner, thou 
thinkest, that because of thy sins and infirmi- 
ties, I cannot save thy soul; but behold, my 
Son is by me, and upon him I look, and not 
on thee, and shall deal with thee according as 
I am pleased with him." At this I was greatly 
enlightened in my mind, and made to under- 
stand, that if God could justify a sinner at any 
time, it was but his looking upon Christ, and 



GRACE ABOUNDING TO 



THE CHIEF OF SINNERS. 



63 



imputing of his benefits to us, and the work 
was forthwith done. 

And as I was thus in a muse, that Scripture 
also came with great power upon my spirit, 
" Not by the works of righteousness that we 
have done, but according to his mercy he hath 
saved us." Now was I got on high, I saw my- 
self within the arms of grace and mercy ; and 
though I was before afraid to think of a dying 
hour, yet, now I cried, " Let me die." Now 
death was lovely and beautiful in my sight, 
for I saw, " We shall never live indeed, till we 
be gone to the other world." Oh ! methought 
this life is but a slumber, in comparison with 
that above. At this time also I saw more in 
these words, " Heirs of God," than ever I shall 
be able to express while I live in this world. 
" Heirs of God !" God himself is the portion 
of the saints. This I saw and wondered at, 
but cannot tell you what I saw. 

Again, I was at another time very ill and 
weak, all that time also the tempter did beset 
me strongly, (for I find that he is much for 
assaulting the soul when it begins to approach 
towards the grave; then is his opportunity,) 
labouring to hide from me my former experi- 
ence of God's goodness : also setting before me 
the terrors of death, and the judgment of God, 
insomuch that at this time, through my fear 
of miscarrying for ever, (should I now die,) I 
was as one dead before death came, and was 
as if I had felt myself already descending into 
the pit ; methought I said, there was no way, 
but to hell I must ; but behold, just as I was 
in the midst of those fears, these words of the 
angel's carrying Lazarus into Abraham's bosom 
darted in upon me, as who should say, "So it 
shall be with thee when thou dost leave this 
world." This did sweetly revive my spirits, 
and help me to hope in God ; which when I 
had with comfort mused on a while, that word 
fell with great weight upon my mind, "O 
death, where is thy sting? O grave, where is 
thy victory ?" At this I became both well in 
my body and mind at once, for my sickness 
did presently vanish, and I walked comfort- 
ably in my work for God again. 

At another time, though just before I was 
pretty well and savoury in my spirit, yet sud- 
denly there fell upon me a great cloud of 
darkness, which did so hide from me the 
things of God and Christ, that I was as if I 
had never seen or known them in my life. I 
was also so overrun in my soul with a sense- 



less, heartless frame of spirit, that I could not 
feel my soul to move or stir after grace and 
life by Christ; I was as if my loins were 
broken, or as if my hands and feet had been 
tied or bound with chains. At this time also 
I felt some weakness to seize upon my out- 
ward man, which made still the other afflic- 
tion the more heavy and uncomfortable to 
me. 

After I had been in this condition some 
three or four days, as I was sitting by the fire, 
I suddenly felt this word to sound in my heart, 
"I must go to Jesus," at this my former dark- 
ness and atheism fled away, and the blessed 
things of heaven were set within my view. 
While I was on this sudden thus overtaken 
with surprise, " Wife," said I, " is there ever 
such a Scripture, ' I must go to Jesus?' " She 
said she could not tell; therefore I stood 
musing still, to see if I could remember such 
a place; I had not sat above two or three 
minutes, but that came bolting in upon me, 
" And to an innumerable company of angels ;" 
and withal the 12th chapter of Hebrews, 
about the Mount Sion was set before mine 
eyes. 

Then with joy I told my wife, " Oh ! now I 
know, I know ! " But that night was a good 
night to me, I never had but few better ; I long- 
ed for the company of some of God's people, 
that I might have imparted unto them what 
God had showed me. Christ was a precious 
Christ to my soul that night; I could scarce lie 
in my bed for joy, and peace, and triumph, 
through Christ. This great glory did not con- 
tinue upon me until morning, yet the 12th 
chapter of the Hebrews was a blessed Scrip- % 
ture to me for many days together after this. 

The words are these: "Ye are come to 
Mount Sion, to the city of the living God, to 
the heavenly Jerusalem, and to an innumer- 
able company of angels, to the general assembly 
and church of the first-born, which are written 
in heaven ; to God the Judge of all, and to the 
spirits of just men made perfect, and to Jesus, 
the Mediator of the New Testament, and to 
the blood of sprinkling, that speaketh better 
things than that of Abel." Through this sen- 
tence the Lord led me over and over, first to 
this word, and then to that; and showed me 
wonderful glory in every one of them. These 
words also have oft since that time, been great 
refreshment to my spirit. Blessed be God for 
having mercy on me ! 



A BRIEF ACCOUNT OF THE AUTHOR'S CALL TO THE WORK 

OF THE MINISTRY. 



And now I am speaking my experience, I 
will in this place thrust in a word or two con- 
cerning my preaching the word, and of God's 
dealing with me in that particular also. After 
I had been about five or six years awakened, 
and helped myself to see both the want and 
worth of Jesus Christ our Lord, and also en- 
abled to venture my soul upon him ; some of 
the most able among the saints with us, I say, 
the most able for judgment and holiness of life, 
as they conceived, did perceive that God had 
counted me worthy to understand something 
of his will in his holy and blessed word, and 
had given me utterance in some measure, to 
express what I saw to others, for edification ; 
therefore they desired me, and that with much 
earnestness, that I would be willing at some- 
times, to take in hand, in one of the meetings, 
to speak a word of exhortation unto them. 

To which, though at the first it did much 
dash, and abash my spirit, yet being still by 
them desired and entreated, I consented to 
their request, and did twice, at two several as- 
semblies, but in private, though with much 
weakness and infirmity, discover my gift 
amongst them ; at which they not only seemed 
to be, but did solemnly protest, as in the sight 
of the great God, they were both affected and 
comforted ; and gave thanks to the Father of 
mercies, for the grace bestowed on me. 

After this, sometimes, when some of them 
did go into the country to teach, they would 
also that I should go with them ; where, though 
as yet, I did not, nor durst not, make use of 
my gift in an open way, yet more privately, 
still, as I came amongst the good people in 
those places, I did sometimes sjjeak a word of 
admonition unto them also, the which they, as 
the other, received with rejoicing at the mercy 
of God to me-ward, professing their souls were 
edified thereby. 

Wherefore to be brief, at last, being still de- 
64 



sired by the church, after some solemn prayer 
to the Lord, with fasting, I was more particu- 
larly called forth, and appointed to a more or- 
dinary and public preaching of the word, not 
only to and amongst them that believed, but 
also to offer the Gospel to those who had not 
yet received the faith thereof; about which 
time I did evidently find in my mind a secret 
pricking forward thereto ; though I bless God, 
not for desire of vain glory, for at that time I 
was most sorely afflicted with the fiery darts of 
the devil, concerning my eternal state. 

But yet I could not be content, unless I was 
found in the exercise of my gift, unto which 
also I was greatly animated, not only by the 
continual desires of the godly, but also by that 
saying of Paul to the Corinthians : " I beseech 
you, brethren, (ye know the household of Ste- 
phanus, that it is the first fruits of Achaia, 
that they have addicted themselves to the min- 
istry of the saints,) that ye submit yourselves 
unto such, and to every one that helpeth with 
us, and laboureth." 

By this text I was made to see that the Holy 
Ghost never intended that men who have gifts 
and abilities, should bury them in the earth, 
but rather did command and stir up such to the 
exercise of their gift, and also did commend 
those that were apt and ready so to do. " They 
have addicted themselves to the ministry of 
the saints." This Scripture, in these days, did 
continually run in my mind, to encourage me, 
and strengthen me in this my work for God. 
I have also been encouraged from several other 
Scriptures and examples of the godly, both 
specified in the word, and other ancient histo- 
ries. (Acts viii. 4, and xviii. 24, 25. 1 Peter 
iv. 10. Rom. xii. 6. Fox's Acts and Monu- 
ments.) 

Wherefore, though of myself of all the saints 
the most unworthy, yet I, but with great fear 
and trembling at the sight of my own weak- 



ACCOUNT OF THE AUTHOR 



'S CALL TO THE MINISTRY. 



65 



ness, did set upon the work, and did according 
to my gift, and the proportion of my faith, 
preach that blessed Gospel that God has 
showed me in the holy word of truth ; which 
when the country understood, they came in to 
hear the word by hundreds, and that from all 
parte, though upon divers and sundry accounts. 

And I thank God, that he gave unto me 
some measure of bowels and pity for their 
souls, which also did put me forward to labour, 
with great diligence and earnestness, to find 
out such a word as might, if God would bless 
it, lay hold of, and awaken the conscience, in 
which also the good Lord had respect to the 
desire of his servant ; for I had not preached 
long, before some began to be touched, and 
greatly afflicted in their minds at the appre- 
hension of the greatness of their sin, and of 
their need of Jesus Christ. 

But I first could not believe that God should 
speak by me to the heart of any man, still 
counting myself unworthy ; yet those who were 
thus touched, would love me, and have a par- 
ticular respect for me ; and though I did put it 
from me, that they should be awakened by me, 
still they would confess it, and affirm it before 
the saints of God ; they would also bless God 
for me, (unworthy wretch that I am!) and 
count me God's instrument that showed to 
them the way of salvation. 

Wherefore seeing them in both their words 
and deeds to be so constant, and also in their 
hearts so earnestly pressing after the know- 
ledge of Jesus Christ, rejoicing that ever God 
did send me where they were ; then began I to 
conclude it might be so, that God had owned 
in his w r ork such a foolish one as I, and then 
came that word of God to my heart, with much 
sweet refreshment, " The blessing of them that 
were ready to perish is come upon me ; yea, I 
caused the widow's heart to sing for joy." 

At this therefore, I rejoiced ; yea, the tears 
of those whom God did awaken by my preach- 
ing would be both solace and encouragement 
to me ; I thought on those sayings, " Who is 
he that maketh me glad, but the same that is 
made sorry by me?" And again, "Though I 
be not an apostle to others, yet doubtless I am 
unto you ; for the seal of my apostleship are 
ye in the Lord." These things therefore, were 
as another argument unto me, that God had 
called me to, and stood by me in this work. 

In my preaching of the word, I took special 
notice of this one thing, namely, that the Lord 
did lead me to begin where his word begins 
with sinners ; that is, to condemn all flesh, and 



to open and allege, that the curse of God by 
the law, doth belong to, and lay hold on all 
men as they come into the world, because of 
sin. Now this part of my work I fulfilled 
with great sense ; for the terrors of the law, 
and the guilt of my transgressions, lay heavy 
on my conscience ; I preached what I felt, what 
I smartingly did feel ; even that under which 
my poor soul did groan and tremble to aston- 
ishment. 

Indeed, I have been as one sent to them 
from the dead; I went myself in chains, to 
preach to them in chains ; and carried that fire 
in my own conscience, that I persuaded them 
to be aware of. I can truly say, and that with- 
out dissembling, that when I have been to 
preach, I have gone full of guilt and terror, 
even to the pulpit door, and there it hath been 
taken off, and I have been at liberty in my 
mind until I have done my work ; and then 
immediately, even before I could get down the 
pulpit stairs, I have been as bad as I was be- 
fore ; yet God carried me on, but surely With a 
strong hand, for neither guilt nor hell could 
take me off my work. 

Thus I went on for the space of two years, 
crying out against men's sins, and their fear- 
ful state because of them. After which the 
Lord came in upon my soul with some sure 
peace and comfort through Christ ; for he did 
give me many sweet discoveries of his blessed 
grace through him. Wherefore now I altered 
in my preaching, (for still I preached what I 
saw and felt ;) now therefore I did much labour 
to hold forth Jesus Christ in all his offices, re- 
lations, and benefits unto the world, and did 
strive also to discover, to condemn, and re- 
move those false supports and props on which 
the world doth lean, and by them fall and 
perish. On these things also I stayed as long 
as on the other. 

After this, God led me into something of the 
mystery of the union of Christ ; wherefore that 
I discovered and showed to them also. And 
when I had travelled through these three chief 
points of the word of God, about the space of 
five years or more, I w T as caught in my present 
practice, and cast into prison, where I have 
lain above as long again to confirm the truth 
by way of suffering, as I was before in testify- 
ing of it according to the Scriptures, in a way 
of preaching. 

When I had been preaching, I thank God, 
my heart hath often all the time of this and 
the other exercise, with great earnestness cried 
to God that he would make the word effectual 



66 



BUNYAN'S COMPLETE WORKS. 



to the salvation of the soul ; still being grieved 
lest the enemy should take the word away 
from the conscience, and so it should become 
unfruitful ; wherefore I should labour so to 
speak the word, as that thereby , if it were pos- 
sible, the sin and person guilty might be par- 
ticularized by it. 

Also when I have done the exercise, it hath 
gone to my heart, to think the word should 
now fall as rain on stony places ; still wishing 
from my heart, Oh, that they who have heard 
me speak this day, did but see as I do, what 
sin, death, hell, and the curse of God is ; and 
also what the grace, and love, and mercy of 
God is, through Christ, to men in such a case 
as they are, who are yet estranged from him. 
And indeed I did often say in my heart before 
the Lord, " That if to be hanged up presently 
before their eyes, would be a means to awaken 
them, and confirm them, in the truth, I gladly 
should be contented." 

For I have been in my preaching, especially 
when I have been engaged in the doctrine of 
life by Christ without works, as if an angel of 
God had stood by at my back to encourage me. 
Oh ! it hath been with such power and heav- 
enly evidence upon my own soul, while I have 
been labouring to unfold it, to demonstrate it, 
and to fasten it upon the consciences of others, 
that I could not be contented with saying, " I 
believe, and am sure methought I was more 
than sure, (if it be lawful to express myself,) 
that those things which then I asserted, were 
true. 

When I first went to preach the word 
abroad, the doctors and priests of the country 
did open wide against me ; but I was per- 
suaded of this, not to render railing for rail- 
ing ; but to see how many of their carnal pro- 
fessors I could convince of their miserable 
state by the law, and of the want and worth 
of Christ ; for, thought I, " This shall answer 
for me in time to come, when they shall be for 
my hire before their face." 

I never cared to meddle with things that 
were controverted, and in dispute among the 
saints, especially things of the lowest nature ; 
yet it pleased me much to contend with great 
earnestness for the word of faith, and the re- 
mission of sins by the death and sufferings of 
Jesus : but I say, as to other things, I should 
let them alone, because I saw they engendered 
strife, and because that they neither in doing, 
nor in leaving undone, did commend us to God 
to be his ; besides, I saw my work before me 
did run in another channel, even to carry an 



awakening word ; to that therefore I did stick 
and adhere. 

I never endeavoured to, nor durst make use 
of other men's lines, (Rom. xv. 18,) (though I 
do not condemn all that do;) for I verily 
thought, and found by experience, that what 
was taught me by the word and Spirit of 
Christ, could be spoken, maintained, and stood 
to by the soundest and best-established con- 
science ; and though I will not now speak all 
that I know in this matter, yet my experience 
hath more interest in that text of Scripture, 
(Gal. i. 11, 12,) than many amongst men are 
aware. 

If any of those who were awakened by my 
ministry, did after that fall back, (as some- 
times too many did,) I can truly say, their loss 
hath been more to me, than if my own chil- 
dren, begotten of my own body, had been go- 
ing to the grave. I think verily, I may speak 
it without any offence to the Lord, nothing has 
gone so near me as that ; unless it was the fear 
of the loss of the salvation of my own soul. I 
have counted as if I had goodly buildings and 
lordships in those places where my children 
were born: my heart hath been so wrapped 
up in the glory of this excellent work, that I 
counted myself more blessed and honoured of 
God by this, than if he had made me emperor 
of the Christian world, or the lord of all the 
glory of the earth without it! Oh these 
words! "He that converteth a sinner from 
the error of his way, doth save a soul from 
death. The fruit of the righteous is a tree of 
life ; and he that winneth souls is wise. They 
that be wise shall shine as the brightness of 
the firmament, and they that turn many to 
righteousness as the stars for ever and ever. 
For what is our hope, our joy, or crown of re- 
joicing? Are not ye even in the presence of 
our Lord Jesus Christ at his coming ? For ye 
are our glory and joy." These, I say, with 
many others of a like nature, have been great 
refreshments to me. 

I have observed, that where I have had a 
work to do for God, I have had first, as it were, 
the going of God upon my spirit, to desire I 
might preach there : I have also observed, that 
such and such souls in particular, have been 
strongly set upon my heart, and I stirred up to 
wish for their salvation ; and that these very 
souls have, after this, been given in as the 
fruits of my ministry. I have observed, that 
a word cast in by the by, hath done more ex- 
ecution in a sermon, than all that was spoken 
besides ; sometimes also, when I have thought 



ACCOUNT OF THE AUTHOR 



'S CALL TO THE MINISTRY. 



67 



I did no good, then I did the most of all ; and 
at other times, when I thought I should catch 
them, I have fished for nothing. 

I have also observed that where there has 
been a work to do upon sinners, there the 
devil hath begun to roar in the hearts and by 
the mouths of his servants ; yea, often times, 
when the wicked world hath raged most, there 
hath been souls awakened by the word ; I 
could instance particulars, but I forbear. 

My great desire in my fulfilling my ministry 
was to get into the darkest places of the coun- 
try, even amongst those people that were far- 
thest off of profession ; yet not»beeause I could 
not endure the light, (for I feared not to show 
my Gospel to any,) but because I found my 
spirit did lean most after awakening and con- 
verting work, and the word that I carried did 
lean itself most that way also : " Yea so have 
I strived to preach the Gospel, not where 
Christ was named, lest I should build upon 
another man's foundation." 

In my preaching I have really been in pain, 
and have as it were, travailed to bring forth 
children to God ; neither could I be satisfied 
unless some fruits did appear in my work. If 
I were fruitless it mattered not who com- 
mended me ; but if I were fruitful, I cared not 
who did condemn. I have thought of that, 
"Lo! children are an heritage of the Lord; 
and the fruit of the womb is his reward. As 
arrows in the hands of a mighty man, so are 
children of the youth. Happy is the man 
that hath filled his quiver full of them ; they 
shall not be ashamed, but they shall speak 
with the enemies in the gate." 

It pleased me nothing to see people drink in 
my opinions, if they seemed ignorant of Jesus 
Christ, and the worth of their own salvation, 
sound conviction for sin, especially unbelief, 
and an heart set on fire to be saved by Christ, 
with strong breathings after a truly sanctified 
soul ; that it was that delighted me ; those were 
the souls I counted blessed. 

But in this work, as in all other, I had my 
temptations attending me, and that of divers 
kinds, as sometimes I should be assaulted with 
great discouragements therein, fearing that I 
should not be able to speak a word at all to 
edification ; nay, that I should not be able to 
speak sense to the people ; at which times I 
should have such a strange faintness and 
strengthlessness seize upon my body, that my 
legs have scarce been able to carry me to the 
place of exercise. 

Sometimes again, when I have been preach- 



ing, I have been violently assaulted with 
thoughts of blasphemy, and strongly tempted 
to speak the words with my mouth before the 
congregation. I have also at sometimes, even 
when I have begun to speak the word with 
much clearness, evidence, and liberty of speech, 
yet been before the ending of that opportunity, 
so blinded and so estranged from the things I 
have been speaking, and have been also so 
straitened in my speech, as to utterance before 
the people, that I have been as if I had not 
known, or remembered what I have been 
about ; or as if my head had been in a bag all 
the time of my exercise. 

Again, when as sometimes I have been about 
to preach upon some smart and searching por- 
tion of the word, I have found the tempter 
suggest, "What! will you preach this? This 
condemns yourself; of this your own soul is 
guilty; wherefore, preach not of this at all; 
or if you do, so mince it as to make way for 
your own escape ; lest instead of awakening 
others, you lay that guilt upon your own soul, 
that you will never get from under." 

But I thank the Lord, I have been kept 
from consenting to these so horrid suggestions, 
and have, rather as Samson, bowed myself 
with all my might, to condemn sin and trans- 
gression wherever I found it: yea, though 
therein also, I did bring guilt upon my own 
conscience. Let me die, thought I, with the 
Philistines, rather than deal corruptly with the 
blessed word of God. "Thou that teachest 
another, teachest not thou thyself?" It is far 
better that thou do judge thyself, even by 
preaching plainly to others, than thou, to save 
thyself, imprison the truth in unrighteousness. 
Blessed be God for help in this also. 

I have also, while found in this blessed 
work of Christ, been often tempted to pride 
and liftings up of heart ; and though I dare 
not say I have not been affected with this, yet 
truly the Lord, of his precious mercy, hath so 
carried it towards me, that for the most part I 
have had but small joy to give way to such a 
thing ; for it hath been my every day's por- 
tion, to be let into the evil of my own heart, 
and still made to see such a multitude of cor- 
ruptions and infirmities therein, that it hath 
caused hanging down of the head, under all 
my gifts and attainments. I have felt this 
thorn in the flesh, the very mercy of God to 
me. 

I have had also together with this, some 
notable place or other of the word presented 
before me, which word hath contained in it 



68 



BUNYAN'S COMPLETE WORKS. 



some sharp and piercing sentence concerning 
the perishing of the soul, notwithstanding gifts 
and parts ; as for instance, that hath been of 
great use to me, " Though I speak with the 
tongues of men and angels, and have not cha- 
rity, I am become as a sounding brass and a 
tinkling cymbal." 

A tinkling cymbal is an instrument of music 
with which a skilful player can make such 
melodious and heart-inflaming music, that all 
who hear him play, can scarcely hold from 
dancing ; and yet behold the cymbal hath not 
life, neither comes the music from it, but be- 
cause of the art of him that plays therewith ; 
so then the instrument at last may come to 
naught and perish, though in times past such 
music hath been made upon it. 

Just thus I saw it was, and will be, with 
them that have gifts, but want saving grace ; 
they are in the hand of Christ, as the cymbal 
in the hand of David ; and as David could 
with the cymbal make that mirth in the ser- 
vice of God, as to elevate the hearts of the 
worshippers, so Christ can use these gifted 
men, as with them to affect the souls of his 
people in his church ; yet when he hath done 
ail, hang them by, as lifeless, though sounding 
cymbals. 

This consideration therefore, together with 
some others, were for the most part, as a maul 
on the head of pride, and desire of vain glory. 
What, thought I, shall I be proud because I 
am a sounding brass ? Is it so much to be a 
fiddle ? Hath not the least creature that hath 
life, more of God in it than these ? Besides I 
knew it was love should never die, but these 
must cease and vanish ; so I concluded, a little 
grace, a little love, a little of the true fear of 
God, is better than all the gifts ; yea, and I am 
fully convinced of it, that it is possible for 
souls that can scarce give a man an answer, 
but with great confusion as to method ; I say 
it is possible for them to have a thousand times 
more grace, and to be more in the love and fa- 
vour of the Lord, than some who by the virtue 
of the gift of knowledge, can deliver them- 
selves like angels. 

Thus therefore I came to perceive, that 
though gifts in themselves were good, to the 
thing for which they are designed, to wit, the 
edification of others, yet empty, and without 
power to save the soul of him that hath them 
if they be alone. Neither are they, as so, any 
sign of a man's state to be happy, being only 
a dispensation of God to some, of whose im- 
provement, or non-improvement, they must 



when a little love more is over, give an ac- 
count to him that is ready to judge the quick 
and dead. 

This showed me too, that gifts being alone, 
were dangerous, not in themselves, but because 
of those evils that attend them that have them, 
to wit, pride, desire of vain glory, self-conceit, 
etc., all which are easily blown up at the ap- 
plause and condemnation of every unadvised 
Christian, to the endangering of a poor crea- 
ture to fall into the condemnation of the devil. 

I saw therefore, that he that hath gifts, had 
need to be let into a sight of the nature of 
them, to wit, that they come short of making 
of him to be in a truly saved condition, lest he 
rest in them, and so fall short of the grace of 
God. 

He hath cause also to walk humbly with 
God and be little in his own eyes, and to re- 
member withal, that his gifts are not his own, 
but the church's ; and that by them he is made 
a servant to the church ; and he must give at 
last an account of his stewardship unto the 
Lord Jesus, and to give a good account will be 
a blessed thing. 

Let all men therefore, prize a little with the 
fear of the Lord, (gifts indeed are desirable;) 
but yet great grace and smaller gifts are better 
than great gifts and no grace. It doth not say, 
the Lord gives gifts and glory, but the Lord 
gives grace and glory ; and blessed is such an 
one, to whom the Lord gives grace, true grace, 
for that is a certain forerunner of glory. 

But when Satan perceived that his thus 
tempting and assaulting me, would not answer 
his design ; to wit, to overthrow the ministry, 
and make it ineffectual, as to the ends thereof ; 
then he tried another way, which was, to stir 
up the minds of the ignorant and malicious to 
load me with slanders and reproaches: now 
therefore, I may say, that what the devil could 
devise, and his instruments invent, was whirled 
up and down the country against me, thinking, 
as I said, that by that means they should make 
my ministry to be abandoned. 

It began therefore to be rumoured up and 
down among the people, that I was a witch, a 
jesuit, a highwayman, and the like. 

To all which, I shall only say, God knows 
that I am innocent. But as for mine accusers, 
let them provide themselves to meet me before 
the tribunal of the Son of God, there to an- 
swer for all these things, with all the rest of 
their iniquities, unless God shall give them re- 
pentance for them, for the which I pray with 
all my heart. 



) 



ACCOUNT OF THE AUTHOR 

But that which was reported with the boldest 
confidence, was that I had my misses, my 
whores, my bastards, yea, two wives at once, 
and the like. Now these slanders, with the 
other, I glory in, because but slanders, foolish 
or knavish lies, and falsehoods cast upon me 
by the devil and his seed. And should I not 
be dealt with thus wickedly by the world, I 
should want one sign of a saint, and a child of 
God. "Blessed are ye," said the Lord Jesus, 
"when men shall revile, and persecute you, 
and shall say all manner of evil of you falsely 
for my sake. Eejoice and be exceeding glad, 
for great is your reward in heaven ; for so per- 
secuted they the prophets which were before 
you." 

These things therefore, upon my own ac- 
count troubled me not ; no, though they were 
twenty times more than they are. I have a 
good conscience, and whereas they speak evil 
of me, as an evil-doer, they shall be ashamed 
that falsely accuse my good conversation in 
Christ, 

So then, what shall I say to those who have 



'S CALL TO THE MINISTRY. 69 

thus bespattered me? Shall I threaten them? 
Shall I chide them? Shall I flatter them? 
Shall I entreat them to hold their tongues? 
No, not I. Were it not for that these things 
make them ripe for damnation that are the 
authors and abettors, I would say unto them, 
" Report it," because it will increase my glory. 

Therefore I bind these lies and slanders to 
me as an ornament; it belongs to my Chris- 
tian profession to be vilified, slandered, re- 
proached, and reviled; and since all this is 
nothing else, as my God and my conscience do 
bear me witness, I rejoice in reproaches for 
Christ's sake. 

Now, as Satan endeavoured, by reproaches 
and slanders to make me vile among my 
countrymen, that, if possible, my preaching 
might be made of none effect; so there was 
added hereto a long and tedious imprisonment, 
that thereby I might be frightened from the 
service of Christ, and the world terrified and 
made afraid to hear me preach. Of which I 
shall in the next place give you a brief ac- 
count. 



A BRIEF ACCOUNT OF THE AUTHOR'S IMPRISONMENT; 



Having made profession of the glorious 
Gospel of Christ a long time, and preached 
the same about five years, I was apprehended 
at a meeting of good people in the country; 
among whom had they let me alone I should 
have preached that day; but they took me 
away from amongst them, and had me before 
a justice ; who, after I had offered security for 
my appearing the next sessions, yet committed 
me, because my sureties would not consent to 
be bound, that I should preach no more to the 
people. 

At the sessions after, I was indicted for an 
upholder and maintainer of unlawful assem- 
blies and conventicles, and for not conforming 
to the national worship of the Church of 
England; and after some conference there 
with the justices, they taking my plain deal- 
ing with them for a confession, as they termed 
it, of the indictment, did sentence me to a 
perpetual banishment, because I refused to 
conform. So being again delivered up to the 
jailer's hands, I was had home to prison, and 
there have lain now complete twelve years, 
waiting to see what God would suffer these 
men to do with me. 

In which condition I have continued with 
much content, through grace; but have met 
with many turnings and goings upon my heart, 
both from the Lord, Satan, and my own cor- 
ruptions: by all which, glory be to Jesus 
Christ, I have also received, among many 
things, much conviction, instruction, and 
understanding ; of which at large I shall not 
here discourse; only give you a hint or two, a 
word that may stir up the godly to bless God 
and to pray for me ; and also to take encour- 
agement, should the case be their own, not to 
fear what man can do unto them. 

I never had in all my life so great an inlet 
into the word of God as now. Those Scrip- 
tures that I saw nothing in before, are made 
in this place and state to shine upon me. 



Jesus Christ also was never more real and 
apparent than now : here I have seen and felt 
him indeed. Oh that word ! " We have not 
preached unto you cunningly devised fables ;" 
and that, " God raised Christ from the dead, 
and gave him glory, that your faith and hope 
might be in God," were blessed words unto 
me, in this my imprisoned condition. 

These three or four Scriptures also have 
been great refreshments in this condition to 
me, (John xiv. 1, 2, 3, 4. John xvi. 33. Col. 
iii. 3, 4. Heb. xii. 22, 23, 24.) So that some- 
times, when I have been in the savour of 
them, I have been able " to laugh at destruc- 
tion, and to fear neither the horse nor his 
rider." I have had sweet sights of the forgive- 
ness of my sins in this place, and of my being 
with Jesus in another world. Oh the Mount 
Sion, the heavenly Jerusalem, the innumer- 
able company of angels and God the Judge of 
all, and the spirits of just men made perfect, 
and Jesus, have been sweet unto me in this 
place ! I have seen that here, which I am 
persuaded I shall never, while in this world, 
be able to express. I have seen a truth in 
this Scripture, "Whom having not seen ye 
love ; in whom, though now ye see him not, 
yet believing, ye rejoice with joy unspeakable, 
and full of glory." 

I never knew what it was for God to stand 
by me at all turns, and at every offer of Satan 
to afflict me, &c, as I have found him since I 
came in hither ; for look how fears have pre- 
sented themselves, so have supports and en- 
couragements; yea, when I have started, even 
as it were at nothing else but my shadow, yet 
God, as being very tender of me, hath not suf- 
fered me to be molested, but would, with one 
Scripture or another, strengthen me against 
all, insomuch that I have often said, " Were it 
lawful, I could pray for greater trouble, for the 
greater comfort's sake." 

Before I came to prison, I saw what was 



* For a more particular account of his trial and imprisonment, see page 677, Vol. II. 

70 



A BRIEF ACCOUNT OF THE 



AUTHOR'S IMPRISONMENT. 



71 



a-coming ; and had especially two considera- 
tions warm upon my heart. The first was, 
how to be able to encounter death, should 
that be here my portion. For the first of 
these, that Scripture was great information to 
me, namely, to pray to God " to be strength- 
ened with all might, according to his glorious 
power, unto all patience and long suffering 
with joy fulness." I could seldom go to 
prayer before I was imprisoned, but for not 
so little as a year together, this sentence, or 
sweet petition, would, as it were, thrust itself 
into my mind, and persuade me, that if ever 
I would go through long suffering I must 
have patience, especially if I would endure it 
joyfully. 

As to the second consideration, that saying 
was of great use to me, " But we had the sen- 
tence of death in ourselves that we might not 
trust in ourselves, but in God that raiseth the 
dead." By this Scripture I was made to see, 
that if ever I would suffer rightly, I must first 
pass a sentence of death upon every thing that 
can properly be called a thing of this life; 
even to reckon myself, my wife, my children, 
my health, my enjoyments, and all as dead to 
me, and myself as dead to them. 

The second was, to live upon God that is in- 
visible ; as Paul said in another place, the way 
not to faint is, " to look not at the things which 
are seen, but at the things which are not seen ; 
for the things which are seen are temporal, but 
the things which are not seen are eternal." 
And thus I reasoned with myself : If I provide 
only for a prison then the whip comes un- 
awares,; and so doth also the pillory. Again, 
if I only provide for these, then I am not fit 
for banishment. Further, if I conclude that 
banishment is the worst, then if death come I 
am surprised. So that I see the best way to 
go through sufferings, is to trust in God 
through Christ, as touching the world to 
come ; and as touching this world, to " count 
the grave my house, to make my bed in dark- 
ness, and to say to corruption, Thou art my 
father ; and to the worm, Thou art my mother 
and sister ;" that is, to familiarize these things 
to me. 

But notwithstanding these helps, I found 
myself a man encompassed with infirmities. 
The parting with my wife and poor children 
hath often been to me, in this place, as the 
pulling the flesh from my bones; and that 
not only because I am somewhat too fond of 
these mercies, but also because T should have 
often brought to my mind the many hard- 



ships, miseries, and wants that my poor 
family was likewise to meet with ; especially 
my poor blind child, who lay nearer my heart 
than all I had beside. Oh! the thoughts 
of the hardships I thought my blind one 
might go under, would break my heart to 
pieces. 

Poor child, thought I, what sorrow art thou 
like to have for thy portion in this world! 
Thou must be beaten, must beg, suffer hunger, 
cold, nakedness, and a thousand calamities, 
though I cannot now endure the wind should 
blow upon thee. But yet recalling myself, 
thought I, I must venture you all with God, 
though it goeth to the quick to leave you. 
Oh ! I saw in this condition I was as a man 
who was pulling down his house upon the 
head of his wife and children ; yet thought I, 
I must do it, I must do it. And now I thought 
on those two milch kine that were to carry the 
ark of God into another country, to leave their 
calves behind them. 

But that which helped me in this tempta- 
tion was divers considerations, of which three 
in special here I will name. The first was, 
the consideration of those two Scriptures, 
"Leave thy fatherless children, I will preserve 
them alive, and let thy widows trust in me :" 
and again, " The Lord said, Verily, it shall 
go well with thy remnant : verily, I will cause 
the enemy to entreat thee well in the time of 
evil," &c. 

I had also this consideration, that if I 
should now venture all for God, I engaged 
God to take care of my concernments; but 
if I forsook him and his ways, for fear of any 
trouble that should come to me or mine, then 
I should not only falsify my profession, but 
should count also that my concernments were 
not so sure, if left at God's feet, whilst I stood 
to and for his name, as they would be, if they 
were under my own care, though with the de- 
nial of the way of God. This was a smarting 
consideration, and as spurs unto my flesh. 
That Scripture also greatly helped it to fasten 
the more upon me, where Christ prays against 
Judas, that God would disappoint him in his 
selfish thoughts, which moved him to sell his 
master. Pray read it soberly. (Ps. cix., 6, 7, 
8, &c.) 

I had also another consideration, and that 
was, the dread of the torments of hell, which I 
was sure they must partake of, that for fear of 
the cross, do shrink from their profession of 
Christ, his words and laws, before the sons of 
men. I thought also of the glory he had pre- 



72 BUNYAN'S CO A 

pared for those that in faith, and love and 
patience, stood to his ways before them. These 
things, I say, have helped me, when the 
thoughts of the misery that both myself and 
mine, might for the sake of my profession, 
be exposed to, hath lain pinching on my 
mind. 

When I have indeed conceited, that I might 
be banished for my profession, then I have 
thought of that Scripture, " They were stoned, 
they were sawn asunder, were tempted, were 
slain with the sword: they wandered about 
in sheepskins, and goatskins, being destitute, 
afflicted, tormented ; of whom the world was 
not worthy ;" for all they thought they were 
too bad to dwell and abide amongst them. 
I have also thought of that saying, "The 
Holy Ghost witnesseth in every city, that 
bonds and afflictions abide me." I have 
verily thought, that my soul and it have some- 
times reasoned about the sore and sad estate 
of a banished and exiled condition, how they 
are exposed to hunger, to cold, to perils, to 
nakedness, to enemies, and a thousand calami- 
ties ; and at last, it may be to die in a ditch, 
like a poor, forlorn, and desolate sheep. But 
I thanked God, hitherto I have not been moved 
by these most delicate reasonings, but rather 
by them more approved my heart to God. 

I will tell you a pretty business : I was once 
above all the rest, in a very sad and low condi- 
tion for many weeks, at which time also I being 
but a young prisoner, and not acquainted with 
the laws, had this lain much upon my spirit, 
" That my imprisonment might end at the gal- 
lows for aught that I could tell." Now there- 
fore Satan laid hard at me, to beat me out of 
heart, by suggesting thus unto me: "But how 
if, when you come indeed to die, you should be 
in this condition ; that is, as not to savour the 
things of God, nor to have any evidence upon 
your soul for a better state hereafter?" for in- 
deed at that time all the things of God were 
hid from my soul. 

Wherefore, when I at first began to think of 
this, it was a great trouble to me ; for I thought 
with myself, that in the condition I now was, I 
was not fit to die ; neither indeed did think I 
could, if I should be called to it ; besides, I 
thought with myself, if I should make a scram- 
bling shift to clamber up the ladder, yet I 
should, either with quaking, or other symptoms 
of fainting, give occasion to the enemy to re- 
proach the way of God and his people, for their 
timorousness. This therefore lay with great 
trouble upon me ; for methought I was asham- 



°LETE WORKS. 

ed to die with a pale face, and tottering knees 
in such a case as this. 

Wherefore I prayed to God, that he would 
comfort me, and give strength to do and suffer 
what he should call me to. Yet no comfort 
appeared, but all continued hid. I was also at 
this time so really possessed with the thought 
of death, that oft I was as if on a ladder with 
a rope about my neck. Only this was some 
encouragement to me, I thought I might now 
have an opportunity to speak my last words 
unto a multitude which I thought would come 
to see me die ; and, thought I, if it must be 
so, if God will but convert one soul by my last 
words, I shall not count my life thrown away, 
nor lost. 

But yet all the things of God were kept out 
of my sight, and still the tempter followed me 
with, " But whither must you go when you 
die? What will become of you ? Where will 
you be found in another world? What evi- 
dence have you for heaven and glory, and an 
inheritance among them that are sanctified ?" 
Thus was I tossed for many weeks, and knew 
not what to do : at last this consideration fell 
with weight upon me, "That it was for the 
word and way of God that I was in this con- 
dition ; wherefore I was engaged not to flinch 
an hair's breadth from it." 

I thought also, that God might choose whe- 
ther he would give me comfort now, or at the 
hour of death ; but I might not therefore choose 
whether I would hold my profession or no. I 
was bound, but he was free; yea, it was my 
duty to stand to his word, whether he would 
ever look upon me, or save me at the last; 
wherefore, thought I, save the point being thus, 
I am for going on, and venturing my eternal 
state with Christ, whether I have comfort here 
or no. If God doth not come in, thought I, 
" I will leap off the ladder, even blindfold into 
eternity; sink or swim, come heaven, come 
hell. Lord Jesus, if thou wilt catch me, do ; 
if not, I will venture for thy name." 

I was no sooner fixed upon this resolution 
but the word dropped upon me, "Doth Job 
serve God for naught?" As if the accuser had 
said, " Lord, Job is no upright man ; he serves 
thee for by-respects : hast thou not made an 
hedge about him?" &c. But put forth now 
thine hand, and touch all that he hath, and he 
will curse thee to thy face. How now, thought 
I, is this the sign of a renewed soul, to desire to 
serve God when all is taken from him ? Is he 
a godly man that will serve God for nothing 
rather than give out ? Blessed be God then, I 



A BRIEF ACCOUNT OF THE 



A UTHOR 'S IMPRISONMENT. 



73 



hope I have an upright heart; for I am re- 
solved, God giving me strength, never to deny 
my profession, though I had nothing at all for 
my pains. And as I was thus considering, 
thai Scripture was set before me, (Psalm xliv. 
12, &c.) 

Now was my heart full of comfort, for I 
hoped it was sincere. I would not have been 
without this trial for much; I am comforted 
every time I think of it; and I hope I shall 
bless God forever, for the teachings I have had 
by it. Many more of the dealings of God to- 
wards me I might relate, " but these out of the 
spoils won in battle have I dedicated to main- 
tain the house of God." 

THE CONCLUSION. 

Of all the temptations that ever I met with 
in my life, to question the being of God, and 
truth of his Gospel, is the worst, and the worst 
to be borne. When this temptation comes, it 
takes away my girdle from me, and removeth 
the foundation from under me. Oh ! I have 
often thought of that word, " Have your loins 
girt about with truth :" and of that, " When 
the foundations are destroyed, what can the 
righteous do ?" 

Sometimes, Avhen, after sin committed, I 
have looked for sore chastisement from the 
hand of God, the very next that I have had 
from him hath been the discovery of his grace. 
Sometimes, when I have been comforted, I 
have called myself a fool for my so sinking 
under trouble. And then again, when I have 
been cast down, I thought I was not wise to 
give such way to comfort. With such strength 
and weight have both these been upon me. 

I have wondered much at this one thing, 
that though God doth visit my soul with never 
so blessed a discovery of himself, yet I have 
found again, that such hours have attended 



me afterwards that I have been in my spirit so 
filled with darkness, that I could not so much 
as once conceive, what that God, and what that 
comfort was, with which I have been refreshed. 

I have sometimes seen more in a line of the 
Bible, than I could well tell how to stand 
under; and yet at another time the whole 
Bible hath been to me as dry as a stick : or 
rather, my heart hath been so dead and dry 
unto it, that I could not conceive the least 
dram of refreshment though I have looked it 
all over. 

Of all fears, they are best that are made, by 
the blood of Christ: and of all joy, that is the 
sweetest that is mixed with mourning over 
Christ : Oh ! it is a goodly thing to be on our 
knees, with Christ in our arms, before God. I 
hope I know something of these things. 

I find to this day seven abominations in my 
heart. 1. Inclining to unbelief. 2. Suddenly 
to forget the love and mercy that Christ mani- 
festeth. 3. A leaning to the works of the law. 
4. Wanderings and coldness in prayer. 5. To 
forget to watch for that I pray for. 6. Apt to 
murmur because I have no more, and yet ready 
to abuse what I have. 7. I can do none of 
those things which God commands me, but my 
corruptions will thrust in themselves. " When 
I would do good, evil is present with me." 

These things I continually see and feel, and 
am afflicted and oppressed with ; yet the wis- 
dom of God doth order them for my good. 
1. They make me abhor myself. 2. They 
keep me from trusting my heart. 3. They 
convince me of the insufficiency of all inherent 
righteousness. 4. They show me the necessity 
of flying to Jesus. 5. They press me to pray 
unto God. 6. They show me the need I have 
to watch and be sober. 7. And provoke me 
to pray unto God, through Christ, to help me, 
and carry me through this world. 



A CONTINUATION OF MR. BUNYAN'S LIFE ; 



BEGINNING WHEKE HE LEFT OFF, AND CONCLUDING WITH THE TIME AND 
MANNER OF HIS DEATH AND BUEIAL ; TOGETHER WITH HIS TRUE CHARAC- 
TER, &c. 



Reader, The painful and industrious author 
of this book has already given you a faithful 
and very moving relation of the beginning and 
middle of the days of his pilgrimage on earth ; 
and since there yet remains somewhat worthy 
of notice and regard, which occurred in the 
last scene of his life ; the which, for want of 
time, or for fear some over-censorious people 
should impute it to him as an earnest coveting 
of praise from men, he has not left behind him 
in writing; wherefore, as a true friend, and 
long acquaintance of Mr. Bunyan's, that his 
good end may be known, as his evil beginning, 
I have taken upon me, from my knowledge, 
and the best account given by other of his 
friends, to piece this to the thread too soon 
broke off, and so lengthen it out to his enter- 
ing upon eternity. 

He has told you at large, of his birth and 
education ; the evil habits and corruptions of 
his youth ; the temptations he struggled and 
conflicted so frequently with ; the mercies, com- 
forts, and deliverances he found ; how he came 
to take upon him the preaching of the Gospel ; 
the slanders, reproaches, and imprisonments 
that attended him, and the progress he not- 
withstanding made, by the assistance of God's 
grace, no doubt to the saving of many souls. 
Therefore take these things, as he himself has 
methodically laid them down in the words of 
verity ; and so I pass on as to what remains. 

After his being freed from his twelve years' 
imprisonment, and upwards, for nonconform- 
ity, wherein he had time to furnish the world 
with sundry good books, &c, and by his pa- 
tience, to move Dr. Barlow, the then Bishop 
of Lincoln, and other churchmen, to pity his 
hard and unreasonable sufferings, so far as to 
stand very much his friends, in procuring his 
enlargement, or there perhaps he had died, by 
the noisomeness and ill usage of the place; 
74 



being now, I say, again at liberty, and having, 
through mercy, shaken off his bodily fetters, 
for those upon his soul were broken before, by 
the abounding grace that filled his heart, he 
went to visit those that had been a comfort to 
him in his tribulation, with a Christian-like 
acknowledgment of their kindness and en- 
largement of charity ; giving encouragement 
by his example, if it happened to be their hard 
haps to fall into affliction or trouble, then to 
suffer patiently for the sake of a good con- 
science, and for the love of God in Jesus Christ, 
towards their souls, and by many cordial per- 
suasions, supported some, whose spirits began 
to sink low, through the fear of danger that 
threatened their worldly concernment, so that 
the people found a wonderful consolation in 
his discourse and admonitions. 

As often as opportunity would admit, he 
gathered them together, though the law was 
then in force against meetings, in convenient 
places, and fed them with the sincere milk of 
the word, that they might grow in grace there- 
by. To such as were any where taken and 
imprisoned upon these accounts, he made it 
another part of his business to extend his 
charity, and gather relief for such of them as 
wanted. 

He took great care to visit the sick, and 
strengthen them against the suggestions of the 
tempter, which at such times are very preva- 
lent ; so that they had cause for ever to bless 
God, who had put it into his heart, at such a 
time, to rescue them from the power of the 
roaring lion, who sought to devour them. Nor 
did he spare any pains or labour in travel, 
though to the remote counties, where he knew, 
or imagined any people might stand in need of 
his assistance; insomuch that some of these 
visitations that he made, which were two or 
three every year, some (though in a jeering 



A CONTINUATION OF 



MR. BUNYAN' S LIFE. 



75 



manner no doubt) gave him the epithet of 
Bishop Bunyan, whilst others envied him for 
his so earnestly labouring in Christ's vineyard ; 
yet the seed of the word he all this while sowed 
in the hearts of his congregation, watered with 
the grace of God, brought forth in abundance, 
in bringing in disciples to the church of Christ. 

Another part of his time he spent in recon- 
ciling differences, by which he hindered many 
mischiefs, and saved some families from ruin ; 
and in some fallings- out, he was uneasy until 
he found a means to labour a reconciliation, 
and become a peace-maker, on whom a bless- 
ing is promised in holy writ ; and indeed, in 
doing this good office he may be said to sum 
up his days, it being the last undertaking of 
his life, as will appear in the close of this 
paper. 

When in the late reign, liberty of conscience 
was unexpectedly given and indulged to dis- 
senters of all persuasions, his piercing wit pene- 
trated the veil, and found that it was not for 
the dissenters' sakes they were so suddenly 
freed from the persecutions that had long lain 
heavy upon them, and set in a manner, on an 
equal foot with the church of England, which 
the papists were undermining, and about to 
subvert. He foresaw all the advantages that 
could redound to the dissenters, would have 
been no more than what Polyphemus, the mon- 
strous giant of Sicily, would have allowed 
Ulysses, viz., That he w r ould eat his men first, 
and do him the favour of being eaten last. 
For although Mr. Bunyan, following the ex- 
amples of others, did lay hold of this liberty, 
as an acceptable thing in itself, knowing God 
as the only Lord of conscience, and that it is 
good at all times to do according to the dictates 
of a good conscience, and that the preaching 
the glad tidings of the Gospel is beautiful in 
the preacher; yet in all this he moved with 
caution and holy fear, earnestly praying for 
averting the impendent judgments, which he 
saw, like a black tempest, hanging over our 
heads for our sins, and ready to break upon us, 
and that the Ninevites' remedy was now highly 
necessary. Hereupon he gathered his congre- 
gation at Bedford, where he mostly lived, and 
had lived and sf>ent the greater part of his life ; 
and there being no convenient place to be had 
for the entertainment of so great a confluence 
of people as followed him, upon the account of 
his teaching, he consulted with them for the 
building of a meeting-house, to which they 
made their voluntary contributions, with all 
cheerfulness and alacrity ; and the first time he 



appeared to edify, the place was so thronged, 
that many were constrained to stay without, 
though the house was very spacious, every one 
striving to partake of his instructions, that 
were of his persuasion, and show their good 
will towards him, by being present at the open- 
ing of the place. And here he lived in peace 
and quiet of mind, contenting himself with 
that little God had bestowed upon him, and 
sequestering himself from all secular employ- 
ments to follow that of his call to the minis- 
try ; for as God said to Moses, he that made the 
lips and heart, can give eloquence and wisdom, 
without extraordinary acquirements in an uni- 
versity. 

During these things there were regulators 
sent into all cities and towns corporate, to new- 
model the government in the magistracy, &c, 
by turning out some, and putting in others. 
Against this Mr. Bunyan expressed his zeal 
with some warmness, as foreseeing the bad con- 
sequence that would attend it, and laboured 
with his congregation to prevent their being 
imposed on in this kind : and when a great man 
in those days coming to Bedford upon some 
such errand, sent for him, as it is supposed, to 
give him a place of public trust, he would by 
no means come at him, but sent his excuse. 

When he was at leisure from writing and 
teaching, he often came up to London, and 
there went among the congregations of the 
nonconformists, and used his talents to the 
great good-liking of the hearers; and even 
some, to whom he had been misrepresented, 
upon the account of his education, were con- 
vinced of his worth and knowledge in sacred 
things, as perceiving him to be a man of sound 
judgment, delivering himself plainly and pow- 
erfully ; insomuch that many who came spec- 
tators for novelty, rather than to be edified 
and improved, went away well satisfied with 
what they heard ; and wondered, as the Jews 
did at the apostles, viz., whence this man should 
have these things; perhaps not considering 
that God more immediately assists those that 
make it their business industriously and cheer- 
fully to labour in his vineyard. 

Thus he spent his latter years in imitation 
of his great Lord and Master, the ever-blessed 
Jesus ; he went about doing good ; so that the 
most prying critic, or even malice herself, is 
defied to find, even upon the narrowest search 
or observation, any sully or stain upon his 
reputation, with which he may be justly 
charged; and this we note, as a challenge to 
those that have had the least regard for him, 



76 



BUN VAN'S COMPLETE WORKS. 



or them of his persuasion, and have one way 
or other appeared in the front of those that 
oppressed him; and for the turning whose 
hearts, in obedience to the commission and 
commandment given him of God, he fre- 
quently prayed, and sometimes sought a bless- 
ing for them, even with tears ; the effects of 
which, they may, peradventure, though unde- 
servedly, have found in their persons, friends, 
relations, estates; for God will hear the 
prayers of the faithful, and answer them, 
even for those that vex them, as it hap- 
pened in the case of Job's praying for the 
three persons that had been grievous in their 
reproach against him, even in the day of his 
sorrow. 

But yet let me come a little nearer to par- 
ticulars, and periods of time, for the better re- 
freshing the memories of those that knew his 
labour and sufferings, and for the satisfaction 
of all that read this book. 

After he was sensibly convicted of the 
wicked state of his life, and converted, he 
was baptized into the congregation, and ad- 
mitted a member thereof, viz., in the year 
1655, and became speedily a very zealous pro- 
fessor. But upon the return of King Charles 
to the crown in 1660, he was, on the 12th of 
November, taken, as he was edifying some 
good people that was got together to hear the 
word, and confined in Bedford jail for the 
space of six years, till the act of indulgence to 
dissenters being allowed, he obtained his free- 
dom by the intercession of some in trust and 
power, that took pity of his sufferings. But 
within six years afterwards, he was again 
taken up, viz., in the year 1666, and was then 
confined for six years more ; when the jailer 
took such pity of his rigorous sufferings, that 
he did as the Egyptian jailer did to Joseph, 
put all the care and trust in his hand. When 
he was taken this last time he was preaching 
on these words, viz., "Dost thou believe on 
the Son of God?" And this imprisonment 
continued six years ; and when this was over, 
another short affliction, which was an impris- 
onment of half a year, fell to his share. 
During these confinements, he wrote these 
following books, viz., "Of Prayer by the 
Spirit," "The Holy City's Resurrection," 
"Grace Abounding," "Pilgrim's Progress," 
the first part. 

In the last year of his twelve years' impris- 
onment, the pastor of the congregation at 
Bedford died, and he was chosen to that care 
of souls, on the 12th of December, 1671. And 



in this charge he often had disputes with 
scholars that came to oppose him, as sup- 
posing him an ignorant person ; and though 
he argued plainly, and by Scripture, without 
phrases and logical expressions, yet he non- 
plussed one who came to oppose him, in his 
congregation, by demanding, Whether or no 
we had the true copies of the original Scrip- 
tures? And another, when he was preaching 
accused him of uncharitableness for saying, 
" It was very hard for most to be saved :" say- 
ing, by that he went about to exclude most of 
his congregation. But he confuted him, and 
put him to* silence, with the parable of the 
stony ground, and other texts out of the 13th 
of Matthew, in our Saviour's sermon out of a 
ship ; all his methods being to keep close 
to the Scriptures, and what he found not 
warranted there, himself would not warrant 
nor determine, unless in such cases as were 
plain, wherein no doubts nor scruples did arise. 

But not to make any further mention of this 
kind, it is well known that this person man- 
aged all his affairs with such exactness as if 
he had made it his study, above all other 
things, not to give occasion of offence, but 
rather suffer many inconveniences to avoid it, 
being never heard to reproach or revile any, 
what injury soever he received, but rather to 
rebuke those that did. And as it was in his 
conversation, so it is manifested in those books 
he has caused to be published to the world ; 
where, like the archangel disputing with Satan 
about the body of Moses, as we find it in the 
Epistle of St. Jude, he brings no railing accusa- 
tion, but leaves the rebukers, those that perse- 
cuted him, to the Lord. 

In his family he kept very strict discipline, 
in prayer and exhortations, being in this like 
Joshua, as that good man expresses it, viz., 
"Whatsoever others did, as for me and my 
house, we will serve the Lord." And indeed 
a blessing waited on his labours and en- 
deavours ; so that his wife, as the Psalmist 
says, "was like a pleasant vine upon the wall 
of his house, and his children like olive- 
branches round his table; for so shall it be 
with the man that fears the Lord ;" and though 
by reason of the many losses he sustained by 
imprisonment and spoil, of his chargeable 
sickness, &c, his earthly treasure swelled not 
to excess, he always had sufficient to live de- 
cently and creditably ; and with that he had 
the greatest of all treasures, which is content: 
for as the wise man says, " that is a continual 
feast." 



A CONTINUATION OF 



ME, BUNYAN 'S LIFE. 



7 7 



But where content dwells, even a poor cot- 
tage is a kingly palace; and this happiness 
he had all his life long, not so much mind- 
ing this world, as knowing he was here as a 
pilgrim and stranger, and had no tarrying 
city, but looked for one not made with hands, 
eternal in the highest heavens. But at length, 
worn out with sufferings, age, and often teach- 
ing, the day of his dissolution drew near; and 
death, that unlocks the prison of his soul, to 
enlarge it for a more glorious mansion, put a 
stop to his acting his part on the stage of mor- 
tality. Heaven, like earthly princes, when it 
threatens war, being always so kind as to call 
home its ambassadors before it be denounced. 
And even the last act or undertaking of his 
was a labour of love and charity : for it so fall- 
ing out, that a young gentleman, a neighbour 
of Mr. Bunyan's, happening into the displeas- 
ure of his father, and being much troubled in 
his mind upon that account, as also for that 
he had heard his father purposed to disin- 
herit him, or otherwise deprive him of what 
he had to leave, he pitched upon Mr. Bunyan 
as a fit man to make way for his submission, 
and prepare his father's mind to receive him ; 
and he, as willing to do any good office as it 
could be requested, as readily undertook it ; 
and so riding to Reading in Berkshire, he 
there used such pressing arguments and rea- 
sons against anger and passion, as also for love 
and reconciliation, that the father was molli- 
fied, and his bowels yearned towards his re- 
turning son. 

But Mr. Bunyan, after he had disposed all 
things to the best for accommodation, return- 



ing to London, and being overtaken with ex- 
cessive rains, coming to his lodging extremely 
wet, fell sick of a violent fever; which he 
bore with much constancy and patience, and 
expressed himself as if he desired nothing 
more than to be dissolved, and be with Christ, 
in that case esteeming death as gain, and life 
only a tedious delaying felicity expected ; and 
finding his vital strength decay, having settled 
his mind and affairs, as well as the shortness 
of time and the violence of his disease, would 
admit, with a constant and Christian patience, 
he resigned his soul into the hands of his most 
merciful Redeemer, following his pilgrimage 
from the city of Destruction to the New Jeru- 
salem, his better part having been all along 
there, in holy contemplation, pantings and 
breathings after the hidden manna, and water 
of life, as by many holy and humble consola- 
tions, expressed in his letters to several persons 
in prison, and out of prison ; too many to be 
here inserted at present. He died at the 
house of one Mr. Straddock, a grocer at the 
Star on Snowhill, in the parish of St. Sepul- 
chre, London, on the 12th of August, 1688, 
and in the 60th year of his age, after ten days' 
sickness ; and was buried in the new burying- 
place near the Artillery Ground; where he 
sleeps to the morning of the resurrection, in 
hopes of a glorious rising to an incorruptible 
immortality of joy and happiness, where no 
more trouble and sorrow shall afflict him, but 
all tears be wiped away; when the just shall 
be incorporated as members of Christ their 
head, and reign with him as kings and priests 
for ever. 



A BRIEF CHARACTER OF MR. JOHN BUNYAN. 



He appeared in countenance to be of a stern 
and rough temper; but in his conversation 
mild and affable, not given to loquacity, or 
much discourse in company, unless some 
urgent occasion required it; observing never 
to boast of himself, or his parts, but rather 
seem low in his own eyes, and submit himself 
to the judgment of others; abhorring lying 
and swearing, being just in all that lay in his 
power to his word; not seeming to revenge 
injuries, loving to reconcile differences, and 
make friendships with all. He had a sharp 
quick eye, accomplished with an excellent 
discerning of persons, being of good judg- 
ment and quick wit. As for his person, he 
was tall of stature, strong boned, .though not 
corpulent, somewhat of a ruddy face, with 
sparkling eyes, wearing his hair on his upper 
lip, after the old British fashion; his hair 
reddish, but in his latter days, time had 
sprinkled it with grey ; his nose well set, but 
not declining or bending, and his mouth mod- 
erately large; his forehead something high, 
and his habit always plain and modest. And 
78 



thus have we impartially described the internal 
and external parts of a person whose death 
hath been much regretted ; a person who had 
tried the smiles and frowns of time, not puffed 
up in prosperity, not shaken in adversity, 
always holding the golden mean. 

In him at once did three great worthies shine, 
Historian, poet, and a choice divine ; 
Then let him rest in undisturbed dust, 
Until the resurrection of the just. 

P. S. In his pilgrimage God blessed him 
with four children, one of which, named Mary, 
was blind, and died some years before. His 
other children are Thomas, Joseph, and Sarah ; 
and his wife Elizabeth, having lived to see him 
overcome his labour and sorrow, and pass from 
this life to receive the reward of his works, 
long survived him not ; but in 1692 she died, 
to follow her faithful Pilgrim from this world 
to the other, whither he was gone before her, 
while his works remain for the edifying of the 
reader, and praise of the author. Vale. 



ME. JOHN BUNYAN'S DYING SAYINGS. 



OF SIN. 

Six is the great block and bar to our happi- 
ness, the procurer of all miseries to man, both 
here and hereafter. Take away sin, and noth- 
ing can hurt us ; for death, temporal, spiritual 
and eternal, is the wages of it. 

Sin, and man for sin, is the object of the 
wrath of God. How dreadful therefore must 
his case be who continues in sin ! for who can 
bear or grapple with the wrath of God ! 

No sin against God can be of little ; because 
it is against the great God of heaven and 
earth ; but if the sinner can find out a little 
God, it may be easy to find out little sins. 

Sin turns all God's grace into wantonness : 
it is the dare of his justice, the rape of his 
mercy, the jeer of his patience, the slight of 
his power, and the contempt of his love. 

Take heed of giving thyself liberty of com- 
mitting one sin, for that will lead thee to 
another, till by an ill custom it become nat- 
ural. 

To begin a sin is to lay a foundation for a 
continuance: this continuance is the mother 
of custom, and impudence at last the issue. 

The death of Christ giveth us the best dis- 
covery of ourselves, in what condition we were 
in that nothing could help us but that ; and 
the most clear discovery of the dreadful nature 
of our sins : for if sin be so dreadful a thing 
as to wring the heart of the Son of God, how 
shall a poor wretched sinner be able to bear 
it? 

OF AFFLICTION. 

Nothing can render affliction so insupport- 
able as the load of sin. Would you therefore 
be fitted for afflictions? Be sure to get the 
burden of your sins laid aside, and then what 
affliction soever you may meet with will be 
very easy to you. 

If thou canst hear and bear the rod afflic- 
tion which God shall lay upon thee, remember 
this lesson. Thou art beaten that thou mayest 
be better. 



The Lord useth his flail of tribulation, to 
separate the chaff from the wheat. 

The school of the cross is the school of light ; 
it discovers the world's vanity, baseness, and 
wickedness, and lets us see more of God's 
mind. Out of dark affliction comes a spiritual 
light. 

In times of affliction we commonly meet 
with the sweetest experiences of the love of 
God. 

Did we heartily renounce the pleasures of 
this world, we should be very little troubled 
for our afflictions : that which renders an af- 
flicted state so insupportable to many, is be- 
cause they are too much addicted to the pleas- 
ures of this life, and so cannot endure that 
which makes a separation between them. 

OF REPENTANCE AND COMING TO CHRIST. 

The end of affliction is the discovery of sin, 
and of that to bring us to a Saviour. Let us 
therefore, with the prodigal, return unto him, 
and we shall find ease and rest. 

A repenting penitent, though formerly as 
bad as the worst of men, may by grace become 
as good as the best. 

To be truly sensible of sin, is to sorrow for 
displeasing of God, to be afflicted that he is 
displeased by us, more than that he is dis- 
pleased with us. 

Your intentions to repentance, and the neg- 
lect of that soul-saving duty, will rise up in 
judgment against you. 

Kepentance carries with it a divine rhetoric, 
and persuades Christ to forgive multitude of 
sins committed against him. 

Say not with thyself, to-morrow I will re- 
pent ; for it is thy duty to do it daily. 

The gospel of grace and salvation is above 
all doctrines the most dangerous, if it be re- 
ceived in word only by graceless men ; if it be 
not attended with a sensible need of a Saviour, 
and bring them to him. For such men as have 
only the notion of it are of all men most mis- 

79 



80 



BUNYAN'S COMPLETE WORKS. 



erable ; for by reason of their knowing more 
than heathens, this shall only be their final 
portion, that they shall have greater stripes. 

OF PRAYER. 

Before you enter into prayer, ask thy soul 
these questions : 1. To what end, O my soul, 
art thou retired into this place ? Art thou not 
come to discourse the Lord in prayer ? Is he 
present, will he hear thee? Is he merciful, 
will he help thee? Is thy business slight, is it 
not concerning the welfare of thy soul ? What 
words wilt thou use to move him to compas- 
sion? 

To make thy preparation complete, consider 
that thou art but dust and ashes, and he the 
great God, Father of our Lord Jesus Christ, 
" that clothes himself with light as with a gar- 
ment ;" that thou art a vile sinner, he a holy 
God ; that thou art but a poor crawling worm, 
he the omnipotent Creator. 

In all your prayers forget not to thank the 
Lord for his mercies. 

When thou prayest, rather let thy heart 
be without words, than thy words without a 
heart. 

Prayer will make a man cease from sin, or 
sin will entice a man to cease from prayer. 

The spirit of prayer is more precious than 
treasures of gold and silver. 

Pray often ; for prayer is a shield to the soul, 
a sacrifice to God, and a scourge for Satan. 

OF THE LORD'S DAY, SERMONS, AND WEEK-DAYS. 

Have a special care to sanctify the Lord's 
day ; for as thou keepest it, so will it be with 
thee all the week long. 

Make the Lord's day the market for thy 
soul, let the whole day be spent in prayer, rep- 
etitions, or meditations ; lay aside the affairs 
the other parts of the week : let the sermon 
thou hast heard be converted into prayer. 
Shall God allow thee six days, and wilt not 
thou afford him one ? 

In the church be careful to serve God : for 
thou art in his eyes, and not in man's. 

Thou mayest hear sermons often, and do 
well in practising what thou hearest; but thou 
must not expect to be told thee in a pulpit all 
that thou oughtest to do, but be studious in 
searching the Scriptures, and reading good 
books. What thou hearest may be forgotten ; 
but what thou readest may be better retained. 

Forsake not the public worship of God, lest 



God forsake thee, not only in public but in 
private. 

In the week-days when thou risest in the 
morning, consider, 1. Thou must die. 2. Thou 
mayest die that minute. 3. What will become 
of thy soul. Pray often. At night consider, 
1. What sins thou hast committed. 2. How 
often thou hast prayed. 3. What hath thy 
mind been bent upon 4. What hath been 
thy dealing. 5. What thy conversation. 6. 
If thou callest to mind the errors of the day, 
sleep not without a confession to God, and a 
hope of pardon. Thus, every morning and 
evening, make up thy accounts with Almighty 
God, and thy reckoning will be the less at 
last. 

OF THE LOVE OF THE WORLD. 

Nothing more hinders a soul from coming 
to Christ than a vain love of the world ; and 
till a soul is freed from it, it can never have a 
true love for God. 

What are the honours and riches of this 
world, when compared to the glories of a 
crown of life ? 

Love not the world; for it is a moth in a 
Christian's life. 

To despise the world, is the way to enjoy 
heaven ; and blessed are they who delight to 
converse with God by prayer. 

What folly can be greater than to labour for 
the meat that perisheth, and neglect the food 
of eternal life ? 

God or the world must be neglected at part- 
ing-time ; for then is the time of trial. 

To seek yourself in this world is' to be lost ; 
and to be humble is to be exalted. 

The epicure that delighteth in the dainties 
of this world, little thinketh that those very 
creatures will one day witness against him. 

OF SUFFERING. 

It is not every suffering that makes a mar- 
tyr, but suffering for the word of God after a 
right manner : that is, not only for righteous- 
ness, but for righteousness' sake ; not only for 
truth, but out of love to truth ; not only for 
God's word, but according to it ; to wit, in that 
holy, humble, meek manner, as the word of 
God requireth. 

It is a rare thing to suffer aright, and to 
have thy spirit in suffering bent only against 
God's enemy, sin ; sin in doctrine, sin in wor- 
ship, sin in life, and sin in conversation. 

The devil, nor men of the world, can kill 



ME. JOHN IWNYAN'S DYING SAYTNGS. 



81 



thy righteousness, or love to it; but by thy 
own hand ; or separate that and thee asunder 
without thy own act. Nor will he that doth 
indeed suffer for the sake of it, or out of love 
he bears thereto, be tempted to exchange it for 
the good will of all the world. 

I have often thought, that the best of Chris- 
tians are found in the worst of times; and I 
have thought again, that one reason why we 
are no better is because God purges us no more. 
Noah and Lot, who so holy as they in the time 
of their afflictions ? And yet who so idle as 
they in the time of their prosperity ? 

OF DEATH AND JUDGMENT. 

As the devil labours by all means to keep 
out other things that are good, so to keep out 
of the heart as much as in him lies, the 
thoughts of passing from this life into another 
world ; for he knows, if he can but keep them 
from the serious thoughts of death, he shall 
the more easily keep them in their sins. 

Nothing will make us more earnest in 
working out the work of our salvation, than a 
frequent meditation of mortality ; nothing 
hath greater influence for the taking off our 
hearts from vanities, and for the begetting in 
us desires after holiness. 

O sinner, what a condition wilt thou fall 
into when thou departest this world, if thou 
depart unconverted ! Thou hadst better have 
been smothered the first hour thou wast born ; 
thou hadst better have been plucked one limb 
from another; thou hadst better have been 
made a dog, a toad, a serpent, than to die un- 
converted : and this thou wilt find true if thou 
repent not. 

A man would be counted a fool to slight a 
judge before whom he is to have a trial of his 
whole estate. The trial Ave have before God is 
of otherwise importance ; it concerns our eter- 
nal happiness or misery ; and yet dare we af- 
front him ? 

The only way for us to escape that terrible 
judgment, is to be often passing a sentence of 
condemnation upon ourselves here. 

When the sound of the trumpet shall be 
heard, which shall summon the dead to appear 
before the tribunal of God, the righteous shall 
hasten out of their graves, with joy, to meet 
their Eedeemer in the clouds ; others shall call 
to the hills and mountains to fall upon them, 
to cover them from the sight of their Judge. 
6 



Let us therefore in time be posing ourselves 
which of the two we shall be. 

OF THE JOYS OF HEAVEN. 

There is no good in this life but what is 
mingled with some evil. Honours perplex, 
riches disquiet, and pleasures ruin health. But 
in heaven we shall find blessings in their pur- 
ity, without any ingredient to embitter, with 
every thing to sweeten them. 

Oh ! who is able to conceive the inexpress- 
ible, inconceivable joys that are there? None 
but they who have tasted of them. Lord, help 
us to put such a value upon them here, that in 
order to prepare ourselves for them, we may be 
willing to forego the loss of all those deluding 
pleasures here. 

How will the heavens echo of joy, when the 
bride, the Lamb's wife, shall come to dwell 
with her husband for ever ! 

Christ is the desire of nations, the joy of an- 
gels, the delight of the Father. What solace 
then must that soul be filled with, that hath 
the possession of him to all eternity ! 

Oh ! what acclamations of joy will there be 
when all the children of God shall meet to- 
gether, without fear of being disturbed by the 
antichristian and Cainish brood ! 

Is there not a time coming when the godly 
may ask the wicked, What profit they have in 
their pleasure ? What comfort in their great- 
ness ? And what fruit in all their labour ? 

If you would be better satisfied what the 
beatifical vision means, my request is, that you 
live holily, and go and see. 

OF THE TORMENTS OF HELL. 

Heaven and salvation is not surely more 
promised to the godly, than hell and damnation 
is threatened to, and shall be executed on, the 
wicked. 

When once a man is damned, he may bid 
adieu to all pleasures. 

Oh ! who knows the power of God's wrath ? 
None but damned ones. 

Sinners' company are the devil and his an- 
gels, tormented in everlasting fire with a curse. 

Hell would be a kind of paradise, if it were 
no worse than the worst of this world. 

As different as grief is from joy, as torment 
from rest, as terror from peace, so different is 
the state of sinners from that of saints in the 
world to come. 



POSTSCRIPT. 



BY ROBERT PHILIP. 



Bunyan's liberation from prison was ob- 
tained from Charles II. by Whitehead the 
Quaker. This discovery was not made when 
I published his life in 1839. On his release, 
he soon became one of the most popular 
preachers of the day, and was, if not the chap- 
lain, " the Teacher " of Sir John Shorter, the 
Mayor of London. — Southey's Life. 

But although free and popular, Bunyan 
evidently dreaded every new crisis in public 
affairs. He had reason to do so. Venner's 
conspiracy had increased the severity of his 
first six years' imprisonment. On the occa- 
sion of the Fire in London, he was thrown 
into prison again. And soon after James II. 
came to the throne, in 1685, Bunyan conveyed 
the whole of his property to his wife, by a 
singular Deed, which can only be accounted 
for by his suspicions of James and Jeffreys, and 
by his horror at the revocation of the Edict of 
Nantz. The asylum which the Refugees found 
in England did not prove to him that he was 
safe. No wonder. " Kieke and his lambs" 
were abroad, and the Bedford justices still in 
power. 

It was under these suspicious circumstances 
that he divested himself of all his property, in 
order to save his family from want, should he 
again be made a victim. These coincidences 
give peculiar interest to the Deed of Con- 
veyance; a fac-simile of which, from the 
original, is now presented to the public. The 
history of its transmission I am unable to give. 
There is, however, not the shadow of a doubt 
resting upon its authenticity. Bunyan's own 
signature is unquestionable. I have been able 
also to verify that by the Instrument in which 
Ruff head conveyed to Bunyan the ground on 
which his chapel was built. The original is 
now endorsed on the back thus : " This Will is 
left by indenture hereunto subscribed, to the 
Rev. Samuel Hillyard, Minister of Bunyan's 
Meeting, to be presented to the Trustees of the 
said Meeting, to be held by them in continu- 
82 



ance. Dated this 26th day of October, 1832. 
Bedford. Witness, A. Brandram, Secretary of 
the British and Foreign Bible Society ; G. P. 
Livius ; J. S. Grimshaw, Vicar of Biddenham." 
" According to the above statement, this writ- 
ing of John Bunyan's was put into my hand at 
the death of Mrs. Livius, and it is my wish 
that it should be attached to the Church Book. 
Samuel Hillyard." " Witness, Robert Philip, 
Author of the Life and Times of Bunyan; 
William White, Bookseller. Bedford, October 
30th, 1838." Mrs. Livius, if not a descendant, 
was, I think, in some way related to the Bun- 
yan family. 

It will be seen that the Deed would not 
have secured the entire property to Mrs. Bun- 
yan. It shows, however, Bunyan's solicitude 
for her comfort, and his confidence in her pru- 
dence. And his Elizabeth well deserved both ! 

Whatever Bunyan may have feared when 
he thus disposed of all the little property he- 
had, nothing befell him under James II. He 
published " The Pharisee and Publican " in 
1685, the year of the king's accession, and 
in 1688, Charles Doe says, "he published six 
Books (being the time of King James II.'s 
Liberty of Conscience)." This appears from 
Doe's List. It throws also much light upon 
Bunyan's death. Such labour could not fail 
to sap his strength, even if he did nothing but 
carry the six books through the press; for 
none of them are small except the last. The 
usual account of Bunyan's death, is, that he 
caught cold, whilst returning from Reading to 
London on horseback. Violent fever ensued, 
and after an illness of ten days, he resigned 
his spirit. Now all this is as true as it is brief; 
but it is all the truth. "He was seized 
with a sweating distemper," says Doe, "after 
he published six books; which, after some 
weeks' going about, proved his death." — Doe's 
Circular. This fact was not known even to his 
first biographer. The Sketch in the British 
Museum states, that " taking a tedious journey 



POSTSCRIPT. 



83 



in a slabby rainy day, and returning late to 
London, he was entertained by one Mr. Strud- 
wick, a grocer on Snow Hill, with all the kind 
endearments of a loving friend ; but soon found 
himself indisposed with a kind of shaking, as 
it were an ague, which increasing to a kind of 
fever, he took to his bed, where, growing worse, 
he found he had not long to last in this world, 
and therefore prepared himself for another, 
towards which he had been journeying as a 
Pilgrim and Stranger upon earth, the prime of 
his days."— P. 35. 

The occasion of his journey to Reading, 
which has always been called " a labour of love 
and charity," will now be more interesting 
than it hitherto has been. It was not under- 
taken by a man in health; but by an over- 
wrought author, sinking under "a sweating 
distemper." Mr. Ivimey's account of Bun- 
yan's errand being the best, I quote it: 

" The last act of his life was a labour of love 
and charity. A young gentleman, a neighbour 
of Mr. Bunyan, falling under his father's dis- 
pleasure, and being much troubled in mind on 
that account, and also from hearing it was his 
father's design to disinherit him, or otherwise 
deprive him of what he had to leave, he pitched 
upon Mr. Bunyan as a fit man to make way for 
his submission, and prepare his mind to receive 
him ; which he being willing to undertake any 
good office, readily engaged in, and went to 
Eeading, in Berkshire, for that purpose. There 
he so successfully accomplished his design, by 



using such pressing arguments and reason 
against anger and passion, and also for love 
and reconciliation, that the father's heart was 
softened, and his bowels yearned over his son. 

" After Mr. Bunyan had disposed everything 
in the best manner to promote an accommoda- 
tion, as he returned to London on horseback, 
he was overtaken with excessive rains, and 
coming to his lodgings extremely wet, he fell 
sick of a violent fever, which he bore with 
much constancy and patience : and expressed 
himself as if he wished nothing more than to 
depart and to be with Christ, considering it as 
gain, and life only a tedious delay of expected 
felicity. Finding his strength decay, he settled 
his wordly affairs as well as the shortness of 
the time and the violence of the disorder would 
permit ; and, after an illness of ten days, with 
unshaken confidence, he resigned his soul, on 
the 31st of August, 1688, being sixty years of 
age, into the hands of his most merciful Re- 
deemer; following his Pilgrim from the City 
of Destruction to the New Jerusalem, his bet- 
ter part having been all along there in holy 
contemplations, pantings, and breathings after 
the hidden manna and the water of life." His 
tomb is in Bunhill Fields. His cottage at 
Elstow, although somewhat modernized, is 
substantially as he left it. His chair, jug, Book 
of Martyrs, Church Book, and some other 
relics, are carefully preserved at his chapel in 
Bedford ; and best of all, his catholic spirit also 
is preserved there. 



AB ."Walter ; Eng. 

PDL©^D!M] SIETTD M © ©OT ®R3 TIKI IE J@y^MOf. 



THE PILGRIM'S PROGRESS. 

FROM THIS WORLD TO THAT WHICH IS TO COME. 

DELIVERED UNDER THE SIMILITUDE OF A DREAM. 

IN TWO PARTS. 



THE AUTHOR'S APOLOGY. 



When at the first I took my pen in hand, 
Thus for to write, I did not understand 
That I at all should make a little book 
In such a mode ; nay, I had undertook 
To make another ; which, when almost done, 
Before I was aware, I thus begun. 

And thus it was : I writing of the way 
And race of saints in this our gospel-day, 
Fell suddenly into an allegory, 
About their journey, and the way to glory, 
In more than twenty things, which I set down : 
This done, I twenty more had in my crown, 
And they again began to multiply, 
Like sparks that from the coals of fire do fly. 
Nay then, thought I, if that you breed so fast, 
I'll put you by yourselves, lest you at last, 
Should prove ad infinitum, and eat out 
The book that I already am about. 

Well, so I did ; but yet I did not think 
To show to all the world my pen and ink 
In such a mode ; I only thought to make 
I knew not what ; nor did I undertake 
Thereby to please my neighbour ; no, not I, 
I did it my own self to gratify. 
% Neither did I but vacant seasons spend 
In this my scribble ; nor did I intend 
But to divert myself in doing this, 
From worser thoughts, which made me do amiss. 

Thus I set pen to paper with delight, 
And quickly had my thoughts in black and white. 
For having now my method by the end, 
Still as I pull'd it came ; and so I penn'd 
It down, until at last it came to be, 
For length and breadth, the bigness which you see. 

Well, when I had put my ends together, 
I show'd them others, that I might see whether 
They would condemn them, or them justify ; 
And some said, Let him live ; some, Let him die ; 



Some said, John, print it ; others said, Not so. 
Some said, It might do good ; others said, No. 

Now I was in a strait, and did not see 
Which was the best thing to be done by me ; 
At last I thought, since you are thus divided, 
I print it will ; and so the case decided. 

For thought I, some I see would have it done, 
Though others in that channel do not run. 
To prove then who advised for the best, 
Thus I thought fit to put it to the test. 
I farther thought, if now I did deny 
Those that would have it, to gratify, 
I did not know, but hinder them I might 
Of that which would to them be great delight ; 
For those which were not for its coming forth, 
I said to them, Offend you I am loth : 
Yet since your brethren pleased with it be, 
Forbear to judge till you do further see. 

If that you would, not read, let it alone ; 
Some love the meat, some to pick a bone; 
Yea, that I might them better moderate, 
I did too with them thus expostulate. 
May I not write in such a style as this? 
In such a method too, and yet not miss 
My end, thy good ? Why may it not be done ? 
Dark clouds bring waters, when the bright bring 
none; 

Yea, dark or bright, if they their silver drops 
Cause to descend, the earth by yielding crops, 
Gives praise to both, and carpeth not at either, 
But treasures up the fruit they yield together ; 
Yea, so commixes both, that in their fruit 
None can distinguish this from that ; they suit 
Her well, when hungry ; but if she be full, 
She spews out both, and makes their blessing 
null. 

You see the ways the fisherman doth take 
To catch the fish ? what engines doth he make ? 

85 



86 



BUNYAN'S COMPLETE WORKS. 



Behold ! how he engageth all his wits ; 
Also his snares, lines, angles, hooks and nets ; 
Yet fish there be, that neither hook nor line, 
Nor snares, nor net, nor engine can make thine : 
They must be grop'd for and be tickled too, 
Or they will not be catch'd, whate'er you do. 

How does the fowler seek to catch his game 
By divers means ? All which one cannot name : 
His gun, his nets, his lime-twigs, light and bell ; 
He creeps, he goes, he stands ; yea, who can tell 
Of all his postures? yet there's none of these 
Will make him master of what fowls he please. 
Yea, he must pipe and whistle to catch this ; 
Yet if he does so, that bird he will miss. 

If that a pearl may on a toad's head dwell, 
And may be found too in an oyster shell ; 
If things that promise nothing, do contain 
What better is than gold ; who will disdain, 
That have an inkling of it, there to look 
That they may find it ! Now my little book 
(Tho' void of all these paintings that may make 
It with this or the other man to take) 
Is not without these things that do excel, 
What do in brave, but empty notions dwell. 

Well, yet I am not fully satisfied, 
That this your book will stand, when soundly 
tried. 

Why, what's the matter? It is dark. What 
though ? 

But it is feigned. What of that ? I trow, 
Some men, by feigned words as dark as mine, 
Make truth to spangle, and its rays to shine ! 
But they want solidness: speak, man, thy mind ; 
They drown the weak ; metaphors make us blind. 

Solidity, indeed, becomes the pen 
Of him that writeth things divine to men : 
But must I needs want solidness, because 
By metaphors I speak ? Were not God's laws, 
His gospel laws, in older times held forth 
By shadows, types, and metaphors ? Yet loth 
Will any sober man be to find fault 
With them, lest he be found for to assault 
The highest wisdom : No ; he rather stoops, 
And seeks to find out what by pins and loops, 
By calves and sheep, by heifers and by rams, 
By birds and herbs, and by the blood of lambs, 
God speaketh to him ; and full happy he 
That finds the light and grace that in them be ! 

Be not too forward, therefore, to conclude 
That I want solidness ; that I am rude ; * 
All things solid in show not solid be : 
All things in parables despise not we, 
Lest things most hurtful lightly we receive, 
And things that good are of our souls bereave. 

My dark and cloudy words they do but hold 
The truth, as cabinets enclose the gold. 

The prophets used much by metaphors 
To set forth truth ; yea, whoso considers 



Christ, his apostles too, shall plainly see, 
That truths to this day in such mantles be. 

I am afraid to say that Holy Writ, 
Which for its style and phrase, puts down all 
wit, 

Is every where so full of all these things, 
(Dark figures, allegories,) yet there springs 
From that same book, that lustre and those rays 
Of light, that turn our darkest nights to days. 

Come, let my carper to his life now look, 
And find there darker lines than in my book 
He findeth any ; yea, and let him know 
That in his best things there are worse lines too. 

May we but stand before impartial men, 
To his poor one, I dare adventure ten, 
That they will take my meaning in these lines, 
Far better than his lies in silver shrines. 
Come. Truth, although in swaddling clouts, I find, 
Informs the judgment, rectifies the mind ; 
Pleases the understanding, makes the will 
Submit, the memory also it doth fill 
With what doth our imagination please : 
Likewise it tends our troubles to appease. 

Sound words, I know, Timothy is to use, 
And old wives' fables he is to refuse ; 
But yet grave Paul him no where did forbid 
The use of parables ; in which lay hid 
That gold, those pearls, and precious stones that 
were 

Worth digging for, and that with greatest care. 

Let me add one word more : O man of God, 

Art thou offended ? Dost thou wish I had 

Put forth my matter in another dress ? 

Or that I had in things been more express ? 

To those that are my betters, as is fit, 

Three things let me propound, then I submit : 

1. I find not that I am denied the use 
Of this method, so I do not abuse 

Put on the words, things, readers, or be rude 
In handling figures or similitude, 
In application ; but all that I may 
Seek the advance of truth this or that way. 
Denied, did I say ? Nay, I have leave 
(Examples to, and that from them that have 
God better pleased, by their words or ways, 
'Than any man that breathes now in our days) 
Thus to express my mind, thus to declare 
Things unto thee that excellentest are. 

2. I find that men (as high as trees) will write 
Dialogue ways ; yet no man doth them slight 
For writing so : indeed if they abuse 

Truth, cursed be they, and the craft they use 
To that intent ; but yet let truth be free 
To make her sallies upon thee and me, 
Which way it pleases God ; for who knows how 
Better than he that taught us first to plough, 
To guide our minds and pens for his design ? 
And he makes base things usher in divine. 



THE PILGRIM'S PROGRESS. 



87 



3. I find that Holy Writ, in many places, 
Hath semblance with this method, where the cases 
Do call for one thing to set forth another ; 
Use it I may then, and yet nothing smother 
Truth's golden beams ; nay, by this method may 
Make it cast forth its rays as light as day. 

And now before I do put up my pen, 
I'll show the profit of my book, and then 
Commit both thee and it into that hand 
That pulls the strong down, and makes weak ones 
stand. 

This book, it chalketh out before thine eyes 
The man that seeks the everlasting prize : 
It shows you whence he comes, whither he goes: 
What he leaves undone, also what he does : 
It shows you how he runs and runs, 
Till he unto the gate of glory comes. 

It shows, too, who set out for life amain, 
As if the lasting crown they would obtain: 
Here also you may see the reason why 
They lose their labour, and like fools do die. 

This book will make a traveller of thee, 
If by its counsel thou wilt ruled be ; 
It will direct thee to the holy land, 
If thou wilt its directions understand ; 
Yea, it will make the slothful active be ; 
The blind also delightful things to see. 



Art thou for something rare and profitable? 
Or wouldst thou see a truth within a fable? 
Art thou forgetful ? or wouldst thou remember 
From new-year's to the last of December? 
Then read my fancies; they will stick like burrs, 
And may be to the helpless comforters. 
This book is wrote in such a dialect, 
As may the minds of listless men affect: 
It seems a novelty, and yet contains 
Nothing but sound and honest gospel strains. 

Wouldst thou divert thyself from melancholy? 
Wouldst thou be pleasant, yet be far from folly? 
Wouldst thou read riddles, and their explanation? 
Or else be drowned in thy contemplation? 
Dost thou love picking meat? Or wouldst thou 
see 

A man i' th' clouds, and hear him speak to thee ? 
Wouldst thou be in a dream, and yet not sleep ? 
Or wouldst thou in a moment laugh and weep ? 
Or wouldst thou lose thyself, and catch no harm 
And find thyself again without a charm ? 
Wouldst read thyself, and read thou know'st not 
what, 

And yet know whether thou art bless' d or not, 
By reading the same lines? Oh then come hither! 
And lay my book, thy head, and heart together. 

JOHN BUNYAN. 



THE PILGRIM'S PROGRESS. 



PART I. 



CHAPTER I. 

The Author's imprisonment and dream — Christian convinced of sin, flies from the wrath to 
come, and is directed by the Gospel to Christ. 



As I walked through the wilderness of this 
world, I lighted on a certain place where was 
a den.* and laid me down in that place to 
sleep: and as I slept I dreamed a dream. I 
dreamed; and, behold, "I saw a man clothed 
with rags, standing in a certain place, with his 
face from his own house, a book in his hand, 
and a great burden upon his back." Isa. lxiv. 
6; Luke xiv. 33; Ps. xxxviii. 4; Heb. ii. 2; 
Acts xvi. 31. I looked, and saw him open 
the book and read therein; and as he read 
he wept and trembled; and, not being able 
longer to contain, he brake out with a lament- 
able cry,f saying, "What shall I do?" Acts 
ii. 37. 

In this plight, therefore, he went home, and 
refrained himself as long as he could, that his 
wife and children should not perceive his dis- 
tress ; but he could not be silent long, because 

* Mr. Bunyan wrote this precious book in Bedford 
jail, where he was confined for preaching the Gospel, 
as a nonconformist, or dissenter. To this he refers 
when he speaks of the "den." The Lord frequently 
causes " the wrath of man to praise him." The ser- 
vants of Christ, when restrained by penal laws, from 
publishing the word of life from the pulpit, have be- 
come more abundantly useful by their writings. 

f The cry of an awakened sinner, who sees his own 
righteousness to be as filthy rags, his soul in a state 
of wrath and wretchedness, exposed to everlasting 
destruction, feeling the burden of his sins upon his 
back, he turns his face from his own house, from him- 
self, from all his false hopes and vain confidences, for 
refuge, and takes his Bible in his hand to direct him 
where he shall flee for safety and salvation. The 
more a sinner reads therein, the more he is convinced 
of the wretched state and ruined condition of his 
precious, immortal soul, and of his necessity of flee- 
ing to Christ for eternal life and salvation. As he 



that his trouble increased ; wherefore at length 
he brake his mind to his wife and children ; and 
thus he began to talk to them: "O my dear 
wife," said he, "and you, the children of my 
bowels, I your dear friend am in myself undone 
by reason of a burden that lieth hard upon me : 
moreover I am certainly informed that this our 
city will be burned with fire from heaven : in 
which fearful overthrow, both myself, with thee 
my wife, and you my sweet babes, shall miser- 
ably come to ruin, except (the which yet I see 
not) some way of escape may be found, whereby 
we may be delivered." At this his relations 
were sore amazed ; J not for that they believed 
that what he had said to them was true, but 
because they thought some frenzy distemper 
had got into his head; therefore, it drawing 
towards night, and they hoping that sleep 
might settle his brains, with all haste they got 

reads, he weeps and trembles to think what will be- 
come of him. Reader, was this ever your case ? Did 
you ever see your sins, and feel the burden of them, 
so as to cry out, in the anguish of your soul, What 
must I do to be saved? If not, you will look on this 
precious book as a romance, or history, which no way 
concerns you; you can no more understand the mean- 
ing of it, than if it was wrote in an unknown lan- 
guage : for you are yet carnal, dead in your sins, lying 
in the arms of the wicked one in false security. But 
this book is spiritual; it can only be understood by 
spiritually quickened souls, who have experienced 
that salvation in the heart which begins with a sight 
of sin, a sense of sin, a fear of destruction, and dread 
of damnation. Such, and only such, commence Pil- 
grims from the city of Destruction to the heavenly 
kingdom. 

J Conviction of sin in the heart, will discover itself 
to those about us, by the outward conduct and beha- 
viour of the life. 



THE PILGRIM'S PROGRESS. 



89 



him to bed ; * but the night was as troublesome 
to him as the day; wherefore, instead of sleep- 
ing, he spent it in sighs and tears. So when 
the morning was come they would know how 
he did: he told them, "Worse and worse." 
Be also set to talking with them again, but 
1 1 1 ey began to be hardened. They also thought 
to drive away his distemper by harsh and surly 
carriage to him ; sometimes they would deride, 
sometimes they would chide, and sometimes 
they would quite neglect him. Wherefore he 
began to retire himself to his chamber, to pray 
for and pity them ; and also to condole his own 
misery. He would also walk solitarily in the 
fields, sometimes reading and sometimes pray- 
ing; and thus for some days he spent his 
time. 

Now I saw, upon a time when he was walk- 
ing in the fields, that he was (as he was wont) 
reading in his book, and greatly distressed in 
his mind ; and as he read, he burst out, as he 
had done before, crying, " What shall I do to 
be saved ?"*f Acts xvi. 30, 31. 

I saw also that he looked this way and that 
way, as if he would run ; yet he stood still, 
because (as I perceived) he could not tell 
which way to go. I looked then, and saw a 
man named Evangelist coming to him ; and he 
asked, " Wherefore dost thou cry ?" % 

He answered : Sir, I perceive by the book 
in my hand that I am condemned to die, and 



after that to come to judgment; and I find 
that I am not willing to do the first, nor able 
to do the second. || Heb. ix. 27 ; Job xvi. 21, 
22 ; Ezek. xxii. 14. 

Then said Evangelist, Why not willing to 
die, since this life is attended with so many 
evils? The man answered, Because I fear that 
this burden that is upon my back § will sink 
me lower than the grave, and I shall fall into 
Tophet. Isa. xxx. 33. And, sir, if I be not fit 
to go to prison, I am not fit to go to judgment, 
and from thence to execution : and the thoughts 
of these things make me cry. 

Then said Evangelist, If this be thy condi- 
tion, why standest thou still? He answered, 
Because I know not whither to go. Then he 
gave him a parchment roll; and there was 
written within, " Flee from the wrath to 
come." T[ Matt. iii. 7. 

The man therefore read it, and looking upon 
Evangelist, very carefully, said, Whither must 
I flee ? Then said Evangelist, pointing with 
his finger over a very wide field, Do you see 
yonder Wicket-gate? Matt. vii. 13, 14. The 
man said, No. Then said the other, Do you 
see yonder shining light ? ** Ps. cxix. 105 ; 2 
Pet. i. 16. He said, I think I do. Then said 
Evangelist, Keep that light in thine eye, and 
go up directly thereto, so shalt thou see the 
gate ; at which when thou knockest, it shall be 
told thee what thou shalt do. 



CHAPTER II. 

Christian proceeds — Obstinate refuses to accompany him — Pliable goes as far as the slough 

and returns. 



So I saw in my dream that the man began to 
run. Now he had not run far from his own 
door, but his wife and children (perceiving it) 



* When we begin to be wise unto salvation, carnal 
friends pronounce us mad unto destruction,- and ad- 
minister carnal medicine for our sin-sick souls. 

j" No soul was ever in earnest for salvation, till there 
is a cry in his heart to be saved from the wrath of an 
offended God. 

J Behold here tbe tender love and care of Jesus, the 
great Shepherd and Bishop of souls to sin-distressed, 
heavy-laden sinners, in sending Evangelist, that is, a 
preacher of Gospel grace and glad tidings of salva- 
tion, to them. 

|| A true confession of an enlightened, sensible sin- 
ner. 

I The convictions of the Spirit of God in the heart, 



began to cry after him to return, (Luke xiv. 26 ;) 
but the man put his fingers in his ears, and ran 
on crying, "Life! life! eternal life!" So he 



make a man feel the insupportable burden of sin upon 
his back, and to dread the wrath of God revealed from 
heaven against sin. 

\ The Gospel never leaves the convinced sinner in 
the miserable situation in which it finds him, without 
hope and relief; but points him to Jesus for safety 
and salvation, that he may fly from himself and the 
wrath he feels in himself, to the fulness of the grace 
of Christ, signified by the Wicket-gate. 

** Christ, and the way to him, cannot be found with- 
out the word. The word directs to Christ, and the 
Spirit shines into the heart, whereby the sinner sees 
Christ in the word. This makes God's word pre- 
cious. 



90 



BUNYAN'S COMPLETE WORKS. 



looked not behind him, (Gen. xix. 17 ; 2 Cor. iv. 
18,) but fled towards the middle of the plain * 
The neighbours also came out to seef him 
run : and, as he run, some mocked, others 
threatened, and some cried after him to return ; 
and among those that did so, there were two 
that were resolved to fetch him back by force. 
The name of one was Obstinate, and the name 
of the other Pliable. Now by this time the man 
was got a good distance from them ; but, how- 
ever, they were resolved to pursue him ; which 
they did, and in a little time they overtook 
him. Then said the man, Neighbours, where- 
fore are ye come ? They said, To persuade you 
to go back with us ; but he said, That can by 
no means be ; you dwell, said he, in the city of 
Destruction ; the place also where I was born ; 
I see it to be so ; and dying there, sooner or 
later, you will sink lower than the grave into a 
place that burns with fire and brimstone : be 
content, good neighbours, and go along with 
lne.J 

What, said Obstinate, and leave our friends 
and our comforts behind us ! 

Yes, said Christian, (for that was his name,) 
because that all which you shall forsake is not 
worthy to be compared with a little of that I am 
seeking to enjoy, and if you will go along with 
me, and hold it, you shall fare as I myself; for 
there where I go is enough, and to spare, (Luke 
xv. 17 ;) come away, and prove my words. 

Obstinate. What are the things you seek, 
since you leave all the world to find them ? 

Christian. I seek an " inheritance incorrupt- 
ible, undefiled, and that fadeth not away ; and 
it is laid up in heaven," (1 Pet. i. 4, 6 ; Heb. 
xi. 6, 16 ;) and safe there, to be bestowed at the 
time appointed on them that diligently seek it. 
Eead it so if you will in my book. 

Tush ! said Obstinate ! away with your book ; 
will you go back with us or no ? 

No, not I, said the other, because I have laid 
my hand to the plough. Luke ix. 62. 

Obstinate. Come then, neighbour Pliable, let 



* "When a sinner begins to fly from destruction, car- 
nal relations will strive to prevent him : but it is wiser 
to stop our ears against the reasonings of flesh and 
blood, than to parley with them. Carnal affections 
cannot prevail over spiritual convictions. The sinner 
who is in earnest for salvation, will be deaf to invita- 
tions to go back. The more he is solicited by them, 
the faster he will fly from them. 

f He who flies from the wrath to come, and leads 
a life of righteousness, is a gazing stock to the 
world. 

X The genuine spirit of a sinner, convinced of sin 



us turn again and go home without him ; there 
is a company of these crazy-headed coxcombs, 
that when they take a fancy by the end, are 
wiser in their own eyes than seven men that 
can render a reason. 

Then said Pliable, Don't revile ; if what the 
good Christian says is true, the things he looks 
after are better than ours ; my heart inclines to 
go with my neighbour. 

Obstinate. What ! more fools still ? be ruled 
by me, and go back ; who knows whither such 
a brain-sick fellow will lead you ? Go back, 
go back, and be wise.|| 

Christian. Nay, but do thou come with thy 
neighbour, Pliable ; there are such things to be 
had which I spake of, and many more glories 
besides ; if you believe not me, read here in 
this book; and, for the truth of what is ex- 
pressed therein, behold, all is confirmed by the 
blood of him that made it. Heb ix. 17, 22. 

Well, neighbour Obstinate, saith Pliable, I 
begin to come to a point ; I intend to go along 
with this good man, and to cast in my lot with 
him ; but, my good companion, do you know 
the way to this desired place ? 

Christian. I am directed by a man, whose 
name is Evangelist, to speed me to a little gate 
that is before us, where we shall receive in- 
structions about the way. 

Pliable. Come then, good neighbour, let us 
be going. Then they went both together. 

And I will go back to my place, said Obsti- 
nate ; I will be no companion of such misled 
fantastical fellows.^ 

Now I saw in my dream, that when Obsti- 
nate was gone back, Christian and Pliable went 
talking over the plain ; and thus they began 
their discourse. 

Christian. Come, neighbour Pliable, how do 
you do ? I am glad you are persuaded to go 
along with me ; had even Obstinate himself but 
felt what I have felt of the powers and terrors 
of what is yet unseen, he would not thus lightly 
have given us the back. 



and fleeing from destruction. He would gladly per- 
suade other poor sinners to go with him. The least 
spark of grace from God in the heart discovers itself 
in good will to man. 

|| He who never became a fool in the eyes of the 
world for Christ, is not yet made wise unto salvation 
through the faith of Christ. 

$ Here see the different effects which Gospel truths 
have upon natural men. Obstinate totally rejects 
them. Pliable hears of them with joy, believes some- 
what of them for a season, and accompanies Christian 
a little way. 



THE PILGRIM'S PROGRESS. 



91 



Pliable. Come, neighbour Christian, since 
there is none but us two here, tell me now fur- 
ther what the things are, and how to be en- 
joyed, whither we are going. 

^Christian. I can better conceive of them with 
my mind than speak of them with my tongue ; 
but yet since you are desirous to know, I will 
read of them in my book. 

Pliable. And do you think that the words 
of your book are certainly true ? 

Christian. Yes, verily, for it was made by 
him that cannot lie. Tit. i. 2. 

Pliable. Well said ; what things are they ? 

Christian. There is an endless kingdom to 
be inhabited, and everlasting life to be given 
us that we may inhabit that kingdom for ever. 
Isa. xlv. 17 ; John x. 27, 29. 

Pliable. Well said ; and what else ? 

Christian. There are crowns of glory to be 
given us and garments that will make us shine 
like the sun in the firmament of heaven. 2 
Tim. iv. 8 ; Eev. xxii. 5 ; Matt. xiii. 43. 

Pliable. This is very pleasant ; and what else? 

Christian. There shall be no more crying nor 
sorrow ; for he that is owner of the place will 
w T ipe all tears from our eyes. Isa. xxv. 8; 
Eev. vii. 16, 17 ; xxi. 4. 

Pliable. And what company shall we have 
there? 

Christian. There we shall be with seraphims 
and cherubims, creatures that will dazzle your 
eyes to look on them. Isa. vi. 2 ; 1 Thess. iv. 
16, 17. There also you shall meet with thou- 
sands and tens of thousands that have gone 
before us to that place ; none of them are hurt- 
ful, but loving and holy ; every one walking in 
the sight of God, and standing in his presence 
with acceptance for ever. In a word, there we 
shall see the elders with their golden crowns, 
(Rev. iv. 4;) there we shall see holy virgins 
with their golden harps, (Eev. xiv. 1, 5;) there 
we shall see men that by the world were cut 
in pieces, burnt in flames, eaten of beasts, 
drowned in the seas, for the love that they 
bare to the Lord of the place, all well, and 

*Here see the fleshly joys and flashy comforts of 
temporary professors : he is too hot to hold : too light 
(having never felt the burden of his sins) to travel 
far. Our Lord describes such as the stony-ground 
hearers. They receive the word with joy; the word 
hath no root in their hearts : they believe a while; but 
in times of temptation fall away. Luke viii. 15. So 
did Pliable at the slough of Despond. This signifies 
those desponding fears, and despairing doubts which 
beset us, arising from unbelief of God's word, the sug- 
gestions of Satan, and the carnal reasonings of our 
corrupt nature, against the revealed truths, and pre- 



clothed with immortality as with a garment. 
John xii. 25 ; 2 Cor. v. 2, 4. 

Pliable. The hearing of this is enough to 
ravish one's heart ; but are these things to be 
enjoyed? how shall we get to be sharers thereof? 

Christian. The Lord, the governor of the 
country, hath recorded that in this book ; the 
substance of which is, if we be truly willing to 
have it, he will bestow it upon us freely. Isa. 
Iv. 1, 3 ; John vi. 37 ; Eev. xxi. 6 ; xxii. 17. 

Pliable. Well, my good companion, glad am 
I to hear of these things ; come on, let us mend 
our pace.* 

Christian. I cannot go so fast as I would, by 
reason of this burden that is on my back. 

Now I saw in my dream, that just as they 
had ended this talk, they drew nigh to a very 
miry slough that was in the midst of the plain, 
and they being heedless did both fall suddenly 
into the bog. The name of the slough was De- 
spond. Here therefore they wallowed for a 
time, being grievously bedaubed with dirt ; and 
Christian, because of the burden that was on 
his back, began to sink in the mire. 

Then said Pliable, Ah! neighbour Christian, 
where are you now ? 

Truly, said Christian, I do not know. 

At that Pliable began to be offended, and 
angrily said to his fellow, Is this the happi- 
ness you have told me all this while of? If 
we have such ill speed at our first setting out, 
what may we expect betwixt this and our jour- 
ney's end ? May I get out again with my life, 
you shall possess the brave country alone for 
me : And with that he gave a desperate strug- 
gle or two, and got out of the mire on that 
side of the slough which was next his own 
house: so away he went and Christian saw 
him no more.f 

Wherefore Christian was left to tumble in 
the slough of Despond alone ; but still he en- 
deavoured to struggle to that side of the slough 
that was furthest from his own house, and next 
to the Wicket-gate ; % the which he did, but 
could not get out because of the burden that 

cious promises of G-od. These try the reality of our 
convictions, and the sincerity of our faith. 

f It is not enough to be pliable ; for the first trial 
he met with cooled his courage, damped his joy, killed 
his faith, and sent him back to the city of Destruc- 
tion. 

J Christian, in trouble, seeks still to get farther 
from his own house. See the difference between a 
truly convinced sinner, and a pliable, unconverted 
professor ; one keeps his face towards Christ for hope 
and help ; the other flies back for comfort to the city 
of Destruction. 



92 



BUNYAN'S COMPLETE WORKS. 



was upon his back. But I beheld, in my 
dream, that a man came to him, whose name 
was Help,* and asked him, What he did there? 

Sir, said Christian, I was bid to go this way 
by a man, called Evangelist, who directed me 
also to yonder gate, that I might escape the 
wrath to come : and as I was going thither I 
fell in here. 

Help. But why did you not look for the 
steps ? f 

Christian. Fear followed me so hard, that I 
fled the next way and fell in. 

Help. Then said he, Give me thy hand ; so 
he gave him his hand, and he drew him out, 
and set him upon sound ground, and bid him 
go on his way. Ps. xl. 2. 

Then I stepped to him that plucked him out 
and said : Sir, wherefore, since over this place 
is the way from the city of Destruction to 
yonder gate, is it that this plat is not mended, 
that poor travellers might go thither with more 
security? and he said unto me, This miry 
slough is such a place as cannot be mended : it 
is the descent whither the scum and filth that 
attends conviction for sin doth continually run, 
and therefore it was called the slough of De- 
spond : for still as the sinner is awakened about 
his lost condition, there arise in his soul many 
fears and doubts, and discouraging apprehen- 
sions, which all of them get together, and set- 
tle in this place : And this is the reason of the 
badness of this ground. 

It is not the pleasure of the king that this 
place should remain so bad, (Isa. xxxv. 3, 4;) 
his labourers also have, by the direction of his 
majesty's surveyors, been for above these six- 
teen hundred years employed about this patch 

* The arm of Christ's omnipotent grace, reacheth 
forth to snatch poor sinners from destruction ; for he 
says to them, " Thou hast destroyed thyself, but in me 
is thine help." Hosea xiii. 9. 

f The great and precious promises of God, which 
are in Christ Jesus, to poor, needy and distressed sin- 
ners. 

% Signifying, that there is nothing but despondency 
and despair in the fallen nature of sinful man; the 
best that we can do, leaves us in the slough of De- 
spond as to any hopes in ourselves. 



of ground, if perhaps it might have been 
mended: yea, and to my knowledge., said he, 
here have been swallowed up at least twenty 
thousand cart-loads; yea, millions of whole- 
some instructions, that have at all seasons been 
brought from all places of the king's domin- 
ions, (and they that can tell, say, they are the 
best materials to make good the ground of the 
place,) if so be it might have been mended; 
but it is the slough of Despond still ; and so 
will be, when they have done what they 
can.J 

True, there are, by the direction of the law- 
giver, certain good and substantial steps placed 
even through the very midst of this slough ; 
but at such times as this place does much spew 
out its filth, as it doth against change of 
weather, these steps are hardly seen ; or if they 
be, men through the dizziness of their heads 
step beside ; and then they are bemired to pur- 
pose, notwithstanding the steps be there : but 
the ground is good when they are once got in 
at the gate. || 1 Sam. xii. 22. 

Now I saw in my dream, that by this time 
Pliable was got home to his house. So his 
neighbours came to visit him; and some of 
them called him wise man for coming back ; 
and some called him fool for hazarding him- 
self with Christian ; others again did mock 
at his cowardliness ; saying, " Surely, since 
you began to venture, I would not have been 
so base to have given out for a few difficulties ;" 
so Pliable sat sneaking among them. But at 
last he got more confidence ; and then they all 
turned their tales, and began to deride poor 
Christian behind his back. And thus much 
concerning Pliable. 

|| That is the Lord Jesus Christ. We never find 
good ground, nor safe sounding, nor comfortable walk- 
ing till we enter into possession of Christ by faith, and 
till our feet are set upon Him, who is the Rock of Ages. 

§ They who affect to despise real Christians, often 
both express and feel great contempt for those that 
cast off their profession : such men are unable, for a 
time, to resume their wonted confidence among their 
former companions; and this excites them to pay 
court to them by reviling and deriding those whom 
they have forsaken. 



THE PILGBIM'S PROGRESS. 



93 



CHAPTER III. 

Christian, deceived, by the advice of Mr. Worldly-wiseman, turns out of the way, and is 
greatly alarmed; but happily meeting with Evangelist, returns to the right path, and pro- 
ceeds on his journey. 



Now as Christian was walking solitarily by 
himself, he spied one afar off crossing over the 
field to meet him ; and their hap was to meet 
just as they were crossing the way to each 
other. The gentleman's name that met him, 
was Mr. Worldly-wiseman ; he dwelt in the 
town of Carnal-policy ; a very great town, and 
also hard by from whence Christian came. 
This man, then meeting with Christian, and 
having some inkling of him, (for Christian's 
setting forth from the city of Destruction was 
much noised abroad, not only in the town 
where he dwelt, but also it began to be the 
town-talk in some other places ;) Mr. Worldly- 
wiseman, therefore, having some guess of 
him, by beholding his laborious going, by 
observing his sighs and groans, and the like, 
began thus to enter into some talk with 
Christian. 

Worldly-wiseman. How now, good fellow, 
whither away after this burdened manner ? 

Christian. A burdened manner indeed, as 
ever, I think, poor creature had ! And where- 
as you asked me, whither away? I tell you, 
sir, I am going to yonder Wicket-gate before 
me; for there, as I am informed, I shall be 
put in a way to be rid of my heavy burden. 

Worldly-wiseman. Hast thou a wife and 
children ? 

Christian. Yes ; but I am so laden with this 
burden, that I cannot take that pleasure in 
them as formerly : methinks I am as if I had 
none. 1 Cor. vii. 29. 

Worldly-wiseman. Wilt thou hearken to me 
if I give thee counsel ? 

Christian. If it be good, I will ; for I stand 
in need of good counsel. 

Worldly-wiseman. I would advise thee, then, 
that thou with all speed get thyself rid of thy 
burden ; for thou wilt never be settled in thy 
mind till then, nor canst thou enjoy the bene- 
fits of the blessings which God hath bestowed 
upon thee till then. 

Christian. That is that which I seek for, 
even to be rid of this heavy burden • but get 

* A glimpse of the Wicket-gate, or of deliverance 
from the guilt of sin hy Christ, will make the sinner 
reject all other ways, and press on towards Christ only. 



it off myself I cannot ; nor is there any man 
in our country that can take it off my shoul- 
ders ; therefore am I going this way as I told 
you, that I may be rid of my burden.* 

Worldly-wiseman. Who bid you go this way 
to be rid of your burden ? 

Christian. A man that appeared to me to be 
a very great and honourable person ; his name, 
as I remember, is Evangelist. 

Worldly-wiseman. Beshrew him for his coun- 
sel ; there is not a more dangerous and trouble- 
some way in the world than is that unto which 
he hath directed thee ; and that thou shalt find 
if thou wilt be ruled by his counsel. Thou hast 
met with something, as I perceive, already; 
for I see the dirt of the slough of Despond is 
upon thee ; but that slough is the beginning 
of the sorrows that do attend those that go on 
in that way. Hear me ; I am older than thou; 
thou art like to meet with, on the way which 
thou goest, wearisomeness, painfulness, hun- 
ger, perils, nakedness, sword, lions, dragons, 
darkness, and, in a word, death, and what not ! 
These things are certainly true, having, been 
confirmed by many testimonies. And why 
should a man so carelessly cast away himself 
by giving heed to a stranger ? 

Christian. Why, sir, this burden upon my 
back is more terrible to me than are all these 
things which you have mentioned ; nay, me- 
thinks I care not what I meet with in my way, 
if so be I can also meet with deliverance from 
my burden.f 

Worldly-wiseman. How earnest thou by the 
burden at first ? 

Christian. By reading this book in my 
hand. 

Worldly-wiseman.% I thought so ; and it has 
happened unto thee as to other weak men, 
who meddling with things too high for them, 
do suddenly fall into thy distractions ; which 
distractions do not only unman men, (as thine 
I perceive have done thee,) but they run them 
upon desperate ventures, to obtain they know 
not what. 



f Such is the frame of the heart of a real penitent. 
X Mr. Worldly-wiseman does not like that men 
should be serious in reading the Bible. 



94 



BUNYAN'S COMPLETE WORKS. 



Christian. I know what I would obtain ; it 
is ease from my heavy burden. 

Worldly -wiseman. But why wilt thou seek 
for ease this way, seeing so many dangers 
attend it? Especially since, hadst thou but 
patience to hear me, I could direct thee to 
the obtaining of what thou desirest, without 
the dangers that thou in this way wilt run 
thyself into. Yea, and the remedy is at hand. 
Besides I will add, that instead of these dan- 
gers, thou shalt meet with much safety, friend- 
ship, and content. 

Christian. Sir, I pray, open this secret to me. 

Worldly-iviseman. Why, in yonder village, 
(the village is named Morality,) there dwells 
a gentleman, whose name is Legality, a very 
judicious man, and a man of very good name, 
that has skill to help men off with such bur- 
dens as thine is from their shoulders ; yea, to 
my knowledge, he hath done a great deal of 
good this way : ay, and besides, he hath skill 
to cure those that are somewhat crazed in their 
wits with their burdens.* To him, as I said, 
thou mayest go, and be helped presently. 
His house is not quite a mile from this place ; 
and if he should not be at home himself, he 
hath a pretty young man to his son, whose 
name is Civility, that can do it (to speak on) 
as well as the old gentleman himself. There, 
I say, thou mayest be eased of thy burden ; 
and if thou art not minded to go back to thy 
former habitation, as indeed I would not wish 
thee, thou mayest send for thy wife and chil- 
dren to thee to this village ; where there are 
houses now stand empty, one of which thou 
mayest have at reasonable rates : provision is 
there also cheap and good; and that which 
will make thy life more happy, is to be sure, 
there thou shalt live by honest neighbours, in 
credit and good fashion. 

Now was Christian somewhat at a stand; 
but presently he concluded, if this be true 
which this gentleman hath said, my wisest 
course is to take his advice ; and with that he 
thus further spake. 

Christian. Sir, which is my way to this hon- 
est man's house ? 



* Mr. Worldly- wiseman prefers Morality to Christ, 
the Strait Gate. This is the exact reasoning of the 
flesh. Carnal reason ever opposes spiritual truth. 
The notion of justification by our own obedience to 
God's law, ever works in us, contrary to the law of 
justification by the obedience of Christ and living 
faith in his blood. Self-righteousness is as contrary 
to the faith of Christ as indulging the lusts of the 
flesh. 



Worldly-wiseman. Do you see yonder high 
hill? 

Christian. Yes, very well. 

Worldly-wiseman. By that hill you must go, 
and the first house you come at is his. 

So Christian turned out of his way to go to 
Mr. Legality's house for help.f But behold, 
when he was got now hard by the hill, it 
seemed so high, and also that side of it that 
was next the wayside did hang so much over, 
that Christian was afraid to venture further, 
lest the hill should fall on his head ; wherefore 
there he stood still, and wotted not what to do. 
Also his burden now seemed heavier to him 
than while he was in the way. There came 
also flashes of fire out of the hill, that made 
Christian afraid that he should be burned, 
(Exod. xix. 16, 18; Heb. xii. 21;) here there- 
fore he sweat and did quake for fear. And 
now he began to be sorry that he had taken 
Mr. Worldly-wiseman's counsel. And with 
that he saw Evangelist % coming to meet him ; 
at the sight also of whom he began to blush 
for shame. So Evangelist drew nearer and 
nearer : and, coming up to him, he looked upon 
him with a severe and dreadful countenance, 
and thus began to reason with Christian. 

What dost thou here, Christian? said he. 
At which words Christian knew not what to 
answer; wherefore at present he stood speech- 
less before him. Then said Evangelist further, 
Art thou not the man that I found crying 
without the walls of the city of Destruc- 
tion? 

Christian. Yes, dear sir, I am the man. 

Evangelist. Did not I direct thee the way to 
the little Wicket-gate? 

Yes, dear sir, said Christian. 

Evangelist. How is it then that thou art so 
quickly turned aside ? for thou art now out of 
the way. 

Christian. I met with a gentleman, as soon as 
I had got over the slough of Despond, who 
persuaded me that I might in the village be- 
fore me find a man that could take off my bur- 
den. 

Evangelist. What was he ? 

f And a sad turn it proved to him ; for he turned 
from the work of Christ, for his salvation, to his own 
works and obedience ; so did the Galatians of old. 
Mark the consequence : Christian is afraid that Mount 
Sinai, all the dreadful curses of the law, would fall 
on his head. v 

J Evangelist findeth Christian under Mount Sinai, 
and looketh severely upon him. See the effect of dis- 
obeying the Gospel. 



THE PILGRIM'S PROGRESS. 



95 



Christian. He looked like a gentleman,* and 
talked much to me, and got me at last to yield ; 
so I came hither : but when I beheld this hill, 
and how it hangs over the way, I suddenly 
made a stand, lest it should fall on my head. 

Evangelist. What said that gentleman to you ? 

Christian. He asked me if I had a family ; 
and I told him. But said I, I am so loaded 
with the burden that is on my back, .that I 
cannot take pleasure in them as formerly. 

Evangelist. And what said he then ? 

Christian. He bid me with speed get rid of 
my burden ; and I told him it was ease that I 
sought. And, said I, I am therefore going to 
yonder gate to receive further directions how 
I may get to the place of deliverance. So he 
said that he would show me a better way, and 
shorter, not so attended with difficulties as the 
way, sir, that you set me in ; which way, said 
he, will direct you to a gentleman's house that 
has skill to take off these burdens : so I be- 
lieved him,f and turned out of that way into 
this, if haply I might be soon eased of my 
burden. But when I came to this place, and 
beheld things as they are, I stopped for fear as 
I said, of danger ; but now know not what to do. 

Then, said Evangelist, stand still a little that 
I may show thee the words of God. So he 
stood trembling. Then said Evangelist, " See 
that ye refuse not him that speaketh; for if 
they escaped not who refused him that spake 
on earth, much more shall not we escape if we 
turn away from him that speaketh from heav- 
en." Heb. xii. 25. He said, moreover, " Now 
the just shall live by faith; but if any man 
draw back, my soul shall have no pleasure in 
him." Heb. x. 38. He also did thus apply 
them : Thou art the man that art running into 
this misery; thou hast begun to reject the 
counsel of the Most High, and to draw back 
thy foot from the way of peace ; even almost 
to the hazarding of thy perdition. J 

Then Christian fell down at his feet as dead, 

* Beware of taking men by their looks. They may 
look as gentle as lambs, while the poison of asps is 
under their tongues ; whereby they infect many souls 
with pernicious errors, turning them from Christ and 
the hope of justification and eternal life, through him 
only, to look and rely upon their own works, in whole 
or in part, for salvation. 

f As the belief of truth lies at the foundation of the 
hope of eternal life, and is the cause of any one be- 
coming a pilgrim; so the belief of a lie is the cause 
of any one's turning out of the way which leads to 
glory. 

X See the danger of turning from the faith of Christ 
to trust in any degree to our own works for justifica- 



crying, " Woe is me, for I am undone !" At 
the sight of which Evangelist caught him by 
the right hand, saying, "All manner of sin 
and blasphemy shall be forgiven unto men ;" 
" Be not faithless, but believing." Then did 
Christian again a little revive, and stood up 
trembling, as at first, before Evangelist. || 

Then Evangelist proceeded, saying, Give 
more earnest heed to the things that I shall 
tell thee of. I will now show thee who it was 
that deluded thee, and who it was also to whom 
he sent thee. The man that met thee is one 
Wordly- wiseman, and rightly he is so called ; 
partly because he savoureth only the doctrine 
of this world, (John iv. 5,) therefore he always 
goes to the town of Morality to church, and 
partly because he loveth that doctrine best, 
for it saveth him best from the cross, (Gal. vi. 
12,) and because he is of this carnal temper, 
therefore he seeketh to pervert my ways, though 
right. Now there are three things in this 
man's counsel that thou must utterly abhor : 
his turning thee out of the way — his labouring 
to render the cross odious to thee — and his 
setting thy feet in that way that leadeth unto 
the ministration of death. $ 

First. Thou must abhor his turning thee out 
of the way, yea, and thine own consenting 
thereto ; because this is to reject the counsel of 
God for the sake of the counsel of a worldly- 
wise man. The Lord says, " Strive to enter in 
at the strait gate," (the gate to which I send 
thee,) "for strait is the gate that leadeth unto 
life and few there be that find it." Luke xiii. 
25 ; Matt. vii. 13, 14. From this little Wicket- 
gate, and from the way thereto, hath this 
wicked man turned thee, to the bringing of 
thee almost to destruction. Hate, therefore, 
his turning thee out of the way, and abhor 
thyself for hearkening to him. 

Secondly. Thou must abhor his labouring to 
render the cross odious unto thee ; for thou art 

tion and eternal life. Beware of legal teachers and 
of thy own legal spirit. 

|| See the glory of Gospel grace to sinners. See 
the amazing love of Christ in dying for sinners. Oh 
remember the price with which Christ obtained the 
pardon of your sins : at nothing less than his own 
most precious blood ! Believe his wonderful love. 
Rejoice in his glorious salvation. Live in the love of 
him, in the hatred of your sins, and in humbleness 
of mind before him. 

\ Gospel comfort cannot be enjoyed, till the soul is 
convinced of the evil, and rejects the doctrine of le- 
gality, or trusts in any dependence upon our own works 
for justification. This detestable heresy abounds 
greatly in the present day. 



96 



BUNYAN'S COMPLETE WORKS. 



to "prefer it before the treasures in Egypt." 
Heb. xi. 25, 26. Besides, the King of Glory 
hath told thee, that " he that will save his life 
shall lose it;" and, "He that comes after me, 
and hates not his father, and mother, and wife, 
and children, and brethren, and sisters, yea, 
and his own life also, cannot be my disciple." 
Matt. x. 37, 39 ; Mark viii. 34, 35 ; Luke xiv. 
26, 27 ; John xii. 25. I say, therefore, for a 
man to labour to persuade thee that that shall 
be thy death, without which the truth hath 
said thou canst not have eternal life ; this doc- 
trine thou must abhor. 

Thirdly. Thou must hate his setting of thy 
feet in the way that leadeth to the ministra- 
tion of death. And for this thou must con- 
sider to whom he sent thee, and also how 
unable that person was to deliver thee from 
thy burden. 

He to whom thou wast sent for ease, being 
by name Legality, is "the son of the bond- 
woman which now is, and is in bondage with 
her children," (Gal. iv. 21, 27;) and is, in a 
mystery, this Mount Sinai which thou hast 
feared will fall on thy head. Now if she with 
her children are in bondage, how canst thou 
expect by them to be made free ? This Legal- 
ity therefore, is not able to set thee free from 
thy burden. No man was as yet ever rid of 
his burden by him ; no, nor ever is like to be. 
" Ye cannot be justified by the works of the 
law ; for by the deeds of the law no man living 
can be rid of his burden :" therefore, Mr. 
Worldly-wiseman is a liar, and Mr. Legality a 
cheat : and for his son Civility, notwithstand- 
ing his simpering looks, he is but a hypocrite, 
and cannot help thee. Believe me, there is 
nothing in all this noise that thou hast heard 
of these sottish men, but a design to beguile 
thee of thy salvation, by turning thee from the 
way in which I had set thee.* After this 
Evangelist called aloud to the heavens for 
confirmation of what he had said; and with 
that there came words and fire out of the 

* The Gospel pays no respect to demure looks, and 
a sanctified face ; but pronounces such cheats, hypo- 
crites, and beguilers, who turn souls from the cross of 
Christ, and the way of salvation by him, to trust in 
anywise to their own works for justification and sal- 
vation. 

f Legality is as great an enemy to the cross of 
Christ, as Licentiousness: for it keeps the soul from 
coming to believing in, and trusting wholly to the 
blood of Christ for pardon, and the righteousness of 
Christ for justification; so that it keeps the soul in 
bondage, and swells the mind with pride, while Li- 
centiousness brings a scandal on the cross. 



mountain under which poor Christian stood, 
that made the hair of his flesh stand up. The 
words were thus pronounced : " As many as are 
of the works of the law are under the curse : 
for it is written, Cursed is every one that con- 
tinueth not in all things which are written in 
the book of the law to do them." f Gal. iii. 10. 

Now Christian looked for nothing but death, 
and began to cry out lamentably ; even cursing 
the time in which he met with Mr. Worldly- 
wiseman ; still calling himself a thousand fools 
for hearkening to his counsel. He also was 
greatly ashamed to think that this gentleman's 
arguments, flowing only from the flesh, should 
have the prevalency with him as to cause him 
to forsake the right way. This done, he applied 
himself again to Evangelist in words and sense 
as follows : 

Sir, J what think you? Is there any hope? 
May I now go back, and go up to the Wicket- 
gate ? Shall I not be abandoned for this, and 
sent back from thence ashamed ? I am sorry 
I have hearkened to this man's counsel ; but 
may my sin be forgiven ? 

Then said Evangelist to him, thy sin is very 
great, for by it thou hast committed two evils : 
thou hast forsaken the way that is good, to 
tread in forbidden paths ; yet will the man at 
the gate receive thee, for he has good will for 
men ; only, said he, take heed that thou turn 
not aside again, "lest thou perish from the 
way when his wrath is kindled but a little." 
Ps. ii. 12. Then did Christian address him- 
self to go back, and Evangelist, after he had 
kissed him, gave him one smile and bid him 
God speed. || So he went on with haste, neither 
spake he to any man by the way, nor if any 
asked him would he A r ouchsafe them an an- 
swer. He went like one that was all the while 
treading on forbidden ground, and could by no 
means think himself safe, till again he was got 
into the way§ which he left to follow Mr. 
Worldly-wiseman's counsel. 

% Christian inquires if he may yet be happy. Legal 
hopes will bring on distress of soul, and despondency 
of spirit, as well as outward sins; there is no hope of 
a sinner's being comforted by the cross of Christ, till 
he is made sensible of this. 

|| Nothing but the Gospel of Christ can direct our 
steps in the right way, and bring peace and comfort 
to our souls. It salutes us with a cheering smile, a 
kiss of peace, and a blessing of consolation ; and hence 
it wings our peace to Christ and holiness. 

g The faithful minister must warn young converts 
not to turn aside; nor can any soul ever find confi- 
dence or comfort, till they are conscious of having 
regained the way they had forgotten. 



THE PILGRIM'S PROGRESS. 



97 



CHAPTER IV. 



Christian arrives at the Wicket-gate, u 

So . in process of time Christian got np to 
the gate. Now over the gate there was writ- 
ten, " Knock, and it shall be opened unto 
you." Matt. vii. 7, 8. 

He knocked, therefore, more than once or 
twice,* saying — 

" May I now enter here ? Will he within 
Open to sorry me, though I have been 
An undeserving rebel ! Then shall I 
Not fail to sing his lasting praise on high." 

Matt. vii. 7, 8. 

At last there came a grave person to the 
gate, named Good-will, who asked him who 
was there? and whence he came? and what 
he would have? 

Christian. Here is a poor burdened sinner. 
I come from the city of Destruction, but am 
going to Mount Zion, that I may be delivered 
from the wrath to come. I would, therefore, 
sir, since I am informed that by this gate is 
the way thither, know if you are willing to let 
me in. 

I am willing with all my heart, f said he. 
And with that he opened the gate. 

So when Christian was stepping in, the 
other gave him a pull. J Then said Christian, 
What means that ? The other told him, " A 
little distance from this gate there is erected a 
strong castle, of which Beelzebub is the cap- 
tain ; from thence both he and they that are 
with him, shoot arrows at those that come up 
to this gate, if haply they may die before they 
can enter in. 

Then said Christian, I rejoice and tremble. 
So when he was got in, the man of the gate 
asked him who directed him thither. 

Christian. Evangelist bid me come hither 
and knock, as I did; and he said that you, 
sir, would tell me what I must do. 

Good-will. "An open door is before thee, 
and no man can shut it." 

* This is praying and pleading in faith with God 
for mercy and forgiveness of sin through the blood of 
Jesus Christ. 

t The gate will be open to broken-hearted sinners. 
Here behold the love of Jesus, in freely and heartily 
receiving every poor sinner who comes unto him. No 
matter how vile they have been nor what things they 
have committed: he loves them freely and receives 
them graciously. For he has nothing but good-will 
towards men. Luke ii. 14. 
7 



')here he knocks, and is kindly received. 

Christian. Now I begin to reap the benefits 
of my hazards. 

Good-will. But how is it that you come 
alone? 

Christian. Because none of my neighbours 
saw their danger, as I saw mine. 

Good-will. Did any of them know of your 
coming ? 

Christian. Yes, my wife and children saw 
me at the first, and called after me to turn 
again; also some of my neighbours stood 
crying and calling after me to return ; but I put 
my fingers in my ears and so came on my way. 

Good-will. But did none of them follow you, 
to persuade you to go back ? 

Christian. Yes, both Obstinate and Pliable ; 
but when they saw that they could not pre- 
vail, Obstinate went railing back, but Pliable 
came with me a little way. 

Good-will. But why did he not come through ? 
Christian. We indeed came both together 
until we came to the slough of Despond, into 
the which we also suddenly fell. And then 
was my neighbour Pliable discouraged, and 
would not adventure further. || Wherefore, 
getting out again on that side next to his own 
house, he told me I should possess the brave 
country alone for all him ; so he went Ms way, 
and I came mine; he after Obstinate, and I to 
this gate. 

Then said Good-will, Alas, poor man! is 
the celestial glory of so small esteem with 
him, that he counteth it not worth running 
the hazard of a few difficulties to obtain it ? 

Truly, said Christian, I have said the truth 
of Pliable ; and if I should also say all the 
truth of myself, it will appear there is no dif- 
ference betwixt him and myself. It is true he 
went back to his own house, but I also turned 
aside to go into the way of death, being per- 
suaded thereto by the carnal argument of one 
Mr. Worldly-wiseman.g 

J Every saved sinner is a brand plucked out of the 
fire by the loving arm of Christ. Zech. iii. 2. 

|| A man may have company when he sets out for 
heaven, and yet go thither alone. " Many be called 
but few chosen." Matt. xx. 16. 

\ Where there is true grace in the heart, it will 
take shame to itself, and give all the glory to God's 
sovereign grace, for any difference there is between 
us and others. Free grace destroys pride, and lays 
the sinner low whilst it exalts Christ, and causes 



98 



BUNYAN'S COMPLETE WORKS. 



Good-will. Oh! did he light upon you? 
What, he would have had you have sought 
for ease at the hands of Mr. Legality ! they 
are both of them very cheats. But did you 
take his counsel? 

Christian. Yes, as far as I durst. I went to 
find out Mr. Legality, until I thought that the 
mountain that stands by his house would have 
fallen on my head; wherefore there I was 
forced to stop.* 

Good-will. That mountain has been the 
death of many, and will be the death of many 
more. It is well you escaped being dashed in 
pieces by it. 

Christian. Why, truly, I do not know what 
had become of me there, had not Evangelist 
happily met me again as I was musing in the 
midst of my dumps ; but it was God's mercy 
that he came to me again, for else I had never 
come hither. But now I am come, such a one 
as I am, more fit indeed for death by that 
mountain, than thus to stand talking with my 
Lord. But, oh! what a favour is this to me, 
that yet I am admitted entrance here.f 

Good-will. We make no objections against 
any, notwithstanding all that they have done 
before they come hither. " They in no wise 

the believer to triumph in his righteousness and 
salvation. 

* Though Jesus knows what is in man, and all his 
ways, yet he will bring the soul to confession unto 
him. See the loving heai't of Christ to sinners, and 
the free communications he admits them to with him- 
self. ye his j)eople, pour out your hearts before 
him : God is a refuge for us. Ps. Ixii. 8. 

f It is a sure sign of a genuine work of grace, when 
the heart ascribes all to grace. Here is no ascribing 
any thing to his own wisdom or power; but his escape 
from destruction, and being yet in the way of salva- 
tion, are wholly resolved into the grace of the Gospel, 
the mercy of God, and in his free favour, and almighty 
power. It is sweet to converse with Jesus, of his free 
grace to wretched and unworthy sinners. Do not you 
find it so ? 

J Christian is afraid of losing his way ; a blessed 
sign of a gracious heart, when it possesses godly 
jealousy. 

|j Christian, being admitted at the strait gate, is di- 
rected in the narrow way. In the broad road every 
man may choose a path suited to his inclinations, shift 
about to avoid difficulties, or accommodate himself to 
circumstances ; and he will be sure of company agree- 
able to his taste. But Christians must follow one an- 
other, in the narrow way along the same track, sur- 
mounting difficulties, facing enemies, and bearing 
hardships, without any room to evade them : nor is 
any indulgence given to different tastes, habits, or 
propensities. It is therefore a straitened, or as some 
render the word, an afflicted way — being indeed an 



are cast out," (John vi. 27;) and therefore, 
good Christian, come a little way with me, 
and I will teach thee about the way thou 
must go. Look before thee; dost thou see 
this narrow way? that is the way thou must 
go. It was cast up by the patriarchs, prophets, 
Christ, and his apostles, and it is as straight 
as a rule can make it ; this is the way thou 
must go. 

But, said Christian, % are there no turnings nor 
windings, by which a stranger may lose his way ? 

Good-will. Yes, there are many ways butt 
down upon this, and they are crooked and wide ; 
but thus thou must distinguish the right from 
the wrong, the right only being || strait and 
narrow. Matt. vii. 13, 14. 

Then I saw in my dream that Christian asked 
him further, if he could not help him off with 
the burden that was upon his back ; for as yet 
he had not got rid thereof, nor could he by any 
means get it off without help. 

He told him, As to thy burden, be content 
to bear it until thou comest to the place of de- 
liverance ; \ for there it will fall from thy back 
of itself. 

Then Christian began to gird up his loins, 
and to address himself to his journey. So the 

habitual course of repentance, faith, love, self-denial, 
patience : in a word, a full conformity to the will of 
God, according to the Scriptures. Christ himself is 
the way, by which we come to the Father J and by 
living faith which works by love, we are " set in the 
way of his steps." This path is also straight, as op- 
posed to the crooked ways of men ; for it consists in 
an uniform regard to piety, integrity, sincerity, and 
kindness, at a distance from all the hypocrisies, frauds, 
and artifices, by which ungodly men wind about to 
avoid detection, keep up their credit, deceive others, 
or impose on themselves. The question proposed by 
Christian implies that believers are more afraid of 
missing the way than of encountering hardships in it 5 
and Good-will's answer, that many ways butted down 
on it, or opened into it, in various directions, shows 
that the careless and self-willed are extremely liable 
to be deceived ; but it follows that all these ways are 
crooked and wide ; they turn aside from the direct line 
of living faith and holy obedience, and are more 
soothing, indulgent and pleasing to corrupt nature 
than the path of life; which lies straight forward, and 
is every where contrary to the bias of the carnal 
mind. 

$ There is no deliverance from the guilt and burden 
of sin, but by the death of Christ. Here observe, that 
though a sinner, at his first coming to Christ, find some 
comfort and encouragement, yet he may not for some 
time have a clear sense of pardon and assurance of the 
forgiveness of his sins, but he may still feel the bur- 
den of them. But by faith in Jesus he shall be adopted 
into the family of heaven. 



THE PILGRIM'S PROGRESS. 



99 



other told him that by that he was gone some 
distance from the gate he would come at the 
house of the Interpreter, at whose door he 



should knock, and he would show him excel- 
lent things. Then Christian took his leave of 
his friend, and he again bid him God speed. 



CHAPTER V. 

Christian delightfully entertained at the Interpreter's house. 



Then Christian went on till he came to the 
house of the Interpreter,* where he knocked 
over and over ; at last one came to the door and 
asked who was there ? 

Christian. Sir, here is a traveller, who was bid 
by an acquaintance of the good man of this 
house to call here for my profit ; I would there- 
fore speak with the master of the house. So he 
called for the master of the house, who after a 
little time came to Christian, and asked him 
what he would have ? 

Sir, said Christian, I am a man that am come 
from the city of Destruction, and am going to 
the Mount Sion ; and I was told by the man 
that stands at the gate at the head of this way, 
that if I called here you would show me excel- 
lent things, such as would be a help to me in 
my journey. 

Then said the Interpreter, Come in ; I will 
show thee that which will be profitable to thee.f 
So he commanded his manj to light a candle, 
and bid Christian to follow him : so he had him 
into a private room, and bid his man open a 
door ; the which when he had done, Christian 
saw T the picture of a very grave person hang up 
against the wall ; and this was the fashion of 
it : " it had eyes lifted up to heaven, the best 
of books in its hand, the law of truth was writ- 
ten upon its lips, the world was behind its 
back ; it stood as if it pleaded with men, and 
a crown of gold did hang over its head." 



* Christian comes to the house of the Interpreter : 
which means the Lord the Spirit, the teacher of his 
people. The Interpreter is an emblem of the divine 
teaching of the Holy Spirit, according to the Scrip- 
tures, by means of reading, hearing, praying and medi- 
tating, accompanied by daily experience and observa- 
tion. Believers depend on this teaching, and are not 
satisfied with human instruction, but look to the foun- 
tain of wisdom, that they may be delivered from preju- 
dice, preserved from error, and enabled to profit by 
the ministry of the word. 

■f" Oh how loving, how condescending is the Spirit of 
God to poor miserable sinners ! 

J Illumination is here signified. 

|| This is a true picture of a Gospel minister,* one 
whom the Lord the Spirit has called and qualified for 



Then said Christian, What meaneth this ? 

Interpreter. The man whose picture this is, is 
one of a thousand ; he can beget children, (1 Cor. 
iv. 15,) travail in birth with children, (Gal iv. 
19,) and nurse them himself when they are 
born. And whereas thou seest him with his 
eyes lifted up to heaven, the best of books in 
his hand, and the law of truth written on his 
lips ; it is to show thee that his work is to know 
and unfold dark things to sinners ; even as also 
thou seest him stand as if he pleaded with 
men ; and whereas thou seest the world as cast 
behind him, and that a crown hangs over his 
head ; that is to show thee, that slighting and 
despising the things that are present, for the 
love that he hath to his Master's service, he is 
sure in the world that comes next to have glory 
for his reward. Now, said the Interpreter, I 
have showed thee this picture first, because the 
man whose picture this is, is the only man 
whom the Lord of the place whither thou art 
going hath authorized to be thy guide, in all 
difiicult places thou mayest meet with in the 
way ; wherefore take good heed to what I have 
showed thee, and bear well in thy mind what 
thou hast seen; lest in thy journey thou meet 
with some that pretend to lead thee right, but 
their way goes down to death. || 

Then he took him by the hand, and led him 
into a very large parlour that was full of dust, 
because never swept ; the which, after he had 
reviewed a little while, the Interpreter called 



preaching the everlasting Gospel, he is one who de- 
spises the world, is dead to its pleasures and joys; his 
chief aim is to exalt and glorify the Lord Jesus, his 
atoning blood, justifying righteousness, and finishing 
salvation; and his greatest glory is to bring sinners to 
Christ, to point him out as the one way to them, and 
to edify and build up saints in him. But there are 
many who profess to do this, yet turn poor sinners out 
of the way, and point them to a righteousness of their 
own for justification, in whole or in part. Of these 
the Spirit teaches us to beware ; the former, he leads 
and directs souls to love and esteem him highly for 
their labours and faith in the Lord, and zeal for his 
honour and glory, and for the salvation of souls. Take 
heed what you hear. Mark iv. 24. 



100 



BUNYAN'S COMPLETE WORKS. 



for a man to sweep. Now when lie began to 
sweep, the dust began so abundantly to fly 
about, that Christian had almost therewith 
been choked. Then said the Interpreter to a 
damsel that stood by, Bring hither water and 
sprinkle the room; the which when she had 
done, it was swept and cleansed with pleasure. 

Then said Christian, What means this ? 

The Interpreter answered, This parlour is 
the heart of a man that was never sanctified by 
the sweet grace of the Gospel ; the dust is his 
original sin and inward corruptions, that have 
defiled the whole man. He that began to sweep 
at first is the law ; but she that brought water 
and did sprinkle it is the Gospel. Now where- 
as thou sawest that, so soon as the first began 
to sweep, the dust did so fly about, that the 
room by him could not be cleansed, but that 
thou wast almost choked therewith ; this is to 
show thee, that the law, instead of cleansing 
the heart, by its working, from sin, doth re- 
vive, put strength into, and increase it in the 
soul, even as it doth discover and forbid it ; for 
it doth not give power to subdue it. Kom. v. 
20; vii. 7, 11; 1 Cor. xv. 56. 

Again as thou sawest the damsel sprinkle the 
room with water, upon which it was cleansed 
with pleasure ; this is to show thee, that when 
the Gospel comes in the sweet and precious in- 
fluences thereof to the heart, then, I say, even 
as thou sawest the damsel lay the dust by 
sprinkling the floor with water, so is sin van- 
quished and subdued, and the soul made clean 
through the faith of it, and consequently fit for 
the King of Glory to inhabit. 45 " John xiv. 21, 
23; xv. 3; Acts xv. 9; Bom. xvi. 25, 26; Eph. 
v. 26. 

I saw moreover, in my dream, that the In- 
terpreter took him by the hand, and had him 
into a little room where sat two little children, 
each one in his chair. The name of the eldest 
was Passion, and the name of the other Pa- 
tience. Passion seemed to be much discon- 
tented, but Patience was very quiet. Then 

* Now judge by this, whether you are under the 
law, or the Gospel. Have you ever found in yourself 
what is here described? 1st. Of the law, have you 
ever felt your lusts and corruptions irritated, and sin 
made to abound in you, as to your perception and feel- 
ing by the commandment working in you all manner 
of concupiscence ? for without the law sin was dead. 
Rom. vii. 8. Has the application of the law to your 
conscience made sin to revive in you, so as that you 
died to all your former hopes of being justified by your 
obedience to the law? If not you are yet dead in sin, 
and cleave to legal hopes and vain confidence. But if 
through the law you become dead to the law, has the 



Christian asked, What is the reason of the 
discontent of Passion? The Interpreter an- 
swered, The governor of them would have him 
stay for his best things till the beginning of the 
next year : but he will have all now. But 
Patience is willing to wait. 

Then I saw that one came to Passion and 
brought him a bag of treasure, and poured 
down at his feet ; the which he took up and 
rejoiced therein, and withal laughed Patience 
to scorn. But I beheld but a while, and he 
had lavished all away, and had nothing left 
him but rags. 

Then said Christian to the Interpreter, Ex- 
pound this matter more fully to me. 

So he said, These two lads are figures : Pas- 
sion, of the men of this world ; and Patience, 
of the men of that which is to come. For as 
here thou seest Passion will have all now this 
year, that is to say, in this world ; so are the 
men of this world, they must have all their 
good things now, they cannot stay till next 
year — that is, until the next world, for their 
portion of good. That proverb, " A bird in 
the hand is worth two in the bush," is of more 
authority with them than are all the divine 
testimonies of the good of the world to come. 
But as thou sawest that he had quickly lavished 
all away, and had presently left him nothing 
but rags ; so will it be with all such men at the 
end of this world. f 

Then said Christian, Now I see that Patience 
has the best wisdom, and that upon many ac- 
counts : — because he stays for the best things ; 
and also because he will have the glory of his 
when the other has nothing but rags. 

Interpreter. Nay, you may add another, to 
wit — the glory of the next world will never 
wear out, but these are suddenly gone. There- 
fore Passion had not so much reason to laugh 
at Patience because he had his good things 
first, as Patience will have to laugh at Passion 
because he had his best things last ; for first 
must give place to last, because last must have 

Gospel come to you with its reviving, comforting, 
sanctifying influence? Has it made Christ's blood 
and righteousness precious to your soul, and given 
you the victory of faith over the law, sin, and death ? 
If so, go on your way rejoicing. 

f Carnal men seek nothing more than the gratifica- 
tion of their senses ; their end will be the loss of all 
things and the destruction of their own souls. But 
the just live by faith on Jesus, and in hope of joys to 
come ; their end will be glorious ; for they shall re- 
ceive the end of their faith, the salvation of their 
souls, and the everlasting enjoyment of Christ in 
glory. 



THE PILGRIM'S PROGRESS. 



101 



its time to come ; but last gives place to noth- 
ing, for there is not another to succeed : he, 
therefore, that hath his portion first must needs 
have a time to spend it; but he that has his 
portion last must have it lastingly ; therefore it 
is said of Dives, " In thy lifetime thou receiv- 
edst thy good things, and likewise Lazarus 
evil things ; but now he is comforted, and thou 
art tormented." Luke xiv. 19, 31. 

Christian. Then I perceive it is not best to 
covet things that are now, but to wait for 
things to come. 

Interpreter. You say truth ; " For the things 
that are seen are temporal; but the things that 
are not seen are eternal" (2 Cor. iv. 18;) but, 
though this be so, yet since things present and 
our fleshly appetite are such near neighbours 
one to another ; and again, because things to 
come and carnal sense are such strangers one 
to another ; therefore it is that the first of these 
so suddenly fall into amity, and that distance is 
so continually between the second.* 

Then I saw in my dream that the Interpre- 
ter took Christian by the hand, and led him 
into a place where was a fire burning against a 
wall, and one standing by it always casting 
much water upon it to quench it ; yet did the 
fire burn higher and hotter. 

Then said Christian, What means this ? 

The Interpreter answered, This fire is the 
work of grace that is wrought in the heart ; he 
that casts water upon it to extinguish and put 
it out, is the Devil ; but in that thou seest the 
fire notwithstanding burn higher and hotter, 
thou shalt also see the reason of that. So he 
had him about to the back side of the wall, 
where he saw a man with a vessel of oil in his 
hand, of which he did also continually cast, 
but secretly, into the fire. 

Then said Christian, What means this ? 

The Interpreter answered, This is Christ, 
who continually with the oil of his grace main- 
tains the work already begun in the heart * by 
the means of which, notwithstanding what the 
Devil can do, the souls of his people prove gra- 



* Here see the preciousness and glory of faith ; it 
causeth the soul to make a proper estimate, and set a 
due value on things; it pierceth through the objects 
of time and sense, and fixes upon glory and eternity. 
This is the proper character of every heaven-born 
soul; the just shall live by faith. Heb. ii. 4. This is 
a life of heaven upon earth. 

f It is plain Mr. Bunyan did not ascribe that glory 
to the work and power of the creature, which is due 
solely to the Lord, who is the Alpha and Omega, the 
First and the Last, the Beginner, the Carrier on, and 



cious still. 2 Cor. xii. 9. And in that thou 
sawest that the man stood behind the wall to 
maintain the fire ; this is to teach thee that it 
is hard for the tempted to see how this work 
of grace is maintained in the soul.f 

I saw also, that the Interpreter took him 
again by the hand, and led him into a pleasant 
place, where was builded a stately palace, 
beautiful to behold; at the sight of which 
Christian was greatly delighted; he saw also 
upon the top thereof certain persons walking, 
who were clothed all in gold. 

Then said Christian, May we go in thither ? 

Then the Interpreter took him, and led him 
up towards the door of the palace ; and be- 
hold, at the door stood a great company of 
men, as desirous to go in, but durst not. There 
also sat a man at a little distance from the 
door, at a table side, with a book and his ink- 
horn before him, to take the name of him that 
should enter therein ; he saw also that in the 
doorway stood many men in armour to keep 
it, being resolved to do to the men that would 
enter what hurt and mischief they could. Now 
was Christian somewhat in amaze; at last, 
when every man started back for fear of the 
armed men, Christian saw a man of a very 
stout countenance come up to the man that 
sat there, saying, " Set down my name, sir ;' 
the which when he had done, he saw the man 
draw his sword, and put an helmet upon his 
head, and rush toward the door upon the 
armed men, who laid upon him with deadly 
force ; but the man was not at all discouraged, 
but fell to cutting and hacking most fiercely. 
So after he had % received and given many 
wounds to those that attempted to keep him 
out, he cut his way through them all and 
pressed forward into the palace; at which 
there was a pleasant voice heard from those 
that were within, even of those that walked 
upon the top of the palace, saying, 

" Come in, come in ; 
Eternal glory thou shalt win." 

So he went in, and was clothed with such gar- 



Finisher of his work in sinners' hearts; and never can 
his work be extinguished there, till Satan's water is 
more powerful to quench, than Christ's oil and grace 
are to keep the fire burning. The instruction espe- 
cially inculcated by this emblem is an entire reliance 
on the secret but powerful influence of divine grace, 
to maintain and carry on the sanctifying work that 
has been begun in the soul. 

\ We must through much tribulation enter into the 
kingdom of God. Acts xiv. 22. 



102 



BUNYAN'S COMPLETE WORKS. 



ments as they. Then Christian smiled, and said, 
I think verily I know the meaning of this * 

Now, said Christian, let me go hence. Nay, 
stay, said the Interpreter, till I have showed 
thee a little more, and after that thou shalt go 
on thy way. So he took him by the hand 
again, and led him into a very dark room, 
where there sat a man in an iron cage. 

Now the man to look on, seemed very sad. 
He sat with his eyes looking down to the 
ground, his hands folded together, and he 
sighed as if he would break his heart. Then 
said Christian, What means this ? At which 
the Interpreter bid him talk with the man.f 

Then, said Christian to the man, What art 
thou ? The man answered, I am what I was 
not once. 

Christian. What wert thou once ? 

The man said,J I was once a fair and flou- 
rishing professor, both in mine own eyes, and 
also in the eyes of others; I once was, as I 
thought, fair for the Celestial City, (Luke viii. 
13,) and had then even joy at the thoughts 
that I should get thither. || 

Christian. Well, but what art thou now ? 

Man. I am now a man of despair, and am 
shut up in it as in this iron cage. I cannot 
get out ; oh noiv I cannot. $ 

Christian. But how earnest thou in this con- 
dition ? 

Man. I left off to watch and be sober ; I laid 
the reins upon the neck of my lusts ; I sinned 
against the light of the word, and the goodness 
of God ; I have grieved the Spirit, and he is 
gone ; I tempted the Devil, and he is come to 
me ; I have provoked God to anger, and he has 
left me ; I have so hardened my heart that I 
cannot repent, f 



* Such is the spirit and disposition of a soul who is 
determined to win Christ, and to enjoy the kingdom 
of glory. In spite of all opposition he resolutely 
forces his way, and presses towards the mark for the 
prize of his high calling of God in Jesus Christ. 
Phil. iii. 14. He is not content with a few lazy wishes, 
or languid hopes; for the kingdom of heaven suf- 
fereth violence and the violent take it by force. Matt, 
xi. 12. 

j" The Holy Spirit would have us take warning by 
the sad examples of others. Hence he sets before us 
in the Scripture, the dreadful things which have fallen 
professors, that we may see our danger, be humble, 
and watchful, and pray to the Lord to keep us from 
falling away. 

J Most dreadful change ! Think of it with trem- 
bling; thou standest by faith ; be not high-minded, 
but fear. 

|| Soaring professors, beware. See how far this 



Then said Christian to the Interpreter, But 
is there no hope for such a man as this ? Ask 
him, said the Interpreter. 

Then said Christian, Is there no hope but 
you must be kept in the iron cage of despair ? 

Man. No, none at all. 

Christian. Why ? The son of the Blessed is 
very pitiful. 

Man. I have crucified him to myself afresh ; 
I have despised his person, I have despised his 
righteousness, I have counted his blood an un- 
holy thing. I have done despite to the Spirit 
of grace, (Luke xix. 14; Heb. vi. 4, 6; x. 28, 
29 ;) therefore I have shut myself out of all the 
promises, and there now remains to me noth- 
ing but threatenings, dreadful threatenings, 
fearful threatenings, of certain judgment and 
fiery indignation which shall devour me as an 
adversary.** 

Christian. For what did you bring yourself 
into this condition ? 

Man. For the lusts, pleasures, and profits of 
this world ; in the enjoyment of which I did 
then promise myself much delight ; but now 
every one of those things also bite me and 
gnaw me like a burning worm. 

Christian. But canst thou not repent and 
turn ? 

Man. God hath denied me repentance. His 
word gives me no encouragement to believe ; 
yea, himself hath shut me up in this iron cage ; 
nor can all the men in the world let me out. 
O eternity ! eternity ! how shall I grapple with 
the misery that I must meet with in eternity ? 

Then said the Interpreter to Christian, Let 
this man's misery be remembered by thee, and 
be an everlasting caution to thee. 

Well, said Christian, this is fearful ! God 



man went; see what he thought of himself; see what 
others thought of him; yea, he felt great joy in him- 
self at the thoughts of getting to heaven ; but yet 
through unfaithfulness despair seized on him. " Let 
us watch and be sober." 1 Thess. v. 6. 

$ A more dreadful state on this side of hell cannot be. 

\ An awful warning to professors. Oh take heed of 
trifling with the God of truth, and the truths of God ! 
he is a jealous God ! jealous of his honour and glory. 
Yea, our God is a consuming fire. Heb. xii. 29. 

** It is exceeding difficult to draw the line here, so 
as not to encourage in sin, or not discourage broken- 
hearted sinners from entertaining hope in Christ. 
Many have written the same bitter things against 
themselves as here, but to whom they have in nowise 
belonged. A sight of sin, a sense of sin, and sorrow 
for sin, with, a desire to be saved by Jesus from all 
sin, as well as from wrath, do really bespeak the work- 
ings of the grace of Christ in the heart. 



THE PILGRIM'S PROGRESS. 



103 



help me to watch and be sober, and to pray 
that I may slum the cause of this man's misery.* 
Sir, is it not time for me to go on my way now?f 

Interpreter. Tarry, till I shall show thee one 
thing more, and then thou shalt go on thy way. 

So he took Christian by the hand again, and 
led him into a chamber where there was one 
rising out of bed ; and as he put on his raiment 
he shook and trembled. Then said Christian, 
Why doth this man thus tremble ? The In- 
terpreter then bid him tell to Christian the 
reason of his so doing. So he began and said, 
This night as I was in my sleep I dreamed, 
and, behold the heavens grew exceeding black ; 
also it thundered and lightened in most fear- 
ful wise, that it put me into an agony ; so I 
looked up in my dream, and saw the clouds 
rack at an unusual rate ; upon which I heard a 
great sound of a trumpet, and saw also a man 
sit upon a cloud, attended with the thousands 
of heaven ; they were all in naming fire, also 
the heavens were on a burning flame. I heard 
then a voice saying, "x4rise, ye dead, and come 
to judgment ;" and with that the rocks rent, 
the graves opened, and the dead that were 
therein came forth, (John v. 28, 29 ; 1 Cor. xv. 
51, 58 ; 2 Thess. i. 7, 10 ; Jude 14, 15 ; Eev. xx. 
11, 15;) some of them were exceeding glad, 
and looked upwards : and some sought to hide 
themselves under the mountains, (Ps. ii. 1, 3, 
22; Isa. xxvi. 20, 21; Mic. vii. 16, 17;) then I 
saw the man that sat upon the cloud open the 
book and bid the world draw near. Yet there 
was, by reason of a fierce flame which issued 
out and came before him, a convenient dis- 
tance between him and them, as betwixt the 
judge and the prisoners at the bar. Dan. vii. 9, 
10 ; Mai. iii. 2, 3. I heard it also proclaimed 
to them that attended on the man that sat on 
the cloud, "Gather together the tares, the 
chaff, and stubble, and cast them into the 
burning lake;" and with that the bottomless 
pit opened just whereabout I stood; out of the 

* Reader, thou hast constant need to put up this 
prayer for thyself. Thou art in a body of sin, hast a 
most deceitful and desperately wicked heart, and 
art exposed to the world's snares, and Satan's de- 
vices. 

f Why in such haste, Christian ? Poor soul, he had 
yet got the burden of his sins upon his back; this 
urged his speed. He wanted to get to the cross, to be 
delivered of his burden ; but the Spirit had many things 
to show him first, which would be profitable to him 



mouth of which there came in an abundant 
manner, smoke, and coals of fire, with hideous 
noises. It was also said to the same persons, 
" Gather my wheat into the garner." Mai. iv. 
1 ; Matt. iii. 12 ; xiii. 30 ; Luke iii. 17. And 
with that I saw many catched up and carried 
away in the clouds, (1 Thess. iv. 13, 18,) but I 
was left behind. I also sought to hide myself, 
but I could not, for the man that sat upon the 
cloud still kept his eye upon me ; my sins also 
came in my mind, and my conscience did ac- 
cuse me on every side. Rom. ii. 14, 15. Upon 
this I awaked from my sleep. 

Christian. But what was it that made you so 
afraid of this sight? 

Man. Why I thought that the day of judg- 
ment was come, and that I was not ready for 
it ; but this frighted me most, that the angels 
gathered up several and left me behind ; also 
the pit of hell opened her mouth just where I 
stood. My conscience too afflicted me; J and, 
as I thought, the judge had always his eye 
upon me, showing indignation in his counte- 
nance. 

Then said the Interpreter to Christian, Hast 
thou considered all these things ? 

Christian. Yes; and they put me in hope 
and fear. || 

Interpreter. Well, keep all things so in thy 
mind that they may be as a goad in thy sides, 
to prick thee forward in the way thou must go. 
Then Christian began to gird up his loins, and 
to address himself to his journey. Then said 
the Interpreter, The Comforter be always with 
thee, good Christian, to guide thee in the way 
that leads to the city. So Christian w T ent on 
his way, saying : 

" Here I have seen things rare and profitable ; 
Things pleasant, dreadful, things to make me stable 
In what I have begun to take in hand ; 
Then let me think on them and understand 
Wherefore they showed me were ; and let me be 
Thankful, good Interpreter, to thee." 

hereafter. "He who believeth shall not make haste." 
Isa. xxviii. 16. 

J Natural men's consciences are often alarmed and 
terrified, when there are no spiritual convictions ; but 
such fears and terrors soon wear away, and do not 
generally issue in conversion. 

|| Where there is a Gospel hope, there will be a 
godly fear ; both are necessary ; both are the graces 
of the Holy Spirit. Fear makes us cautious; hope 
animates us. 



104 



BUNYAN'S COMPLETE WORKS. 



CHAPTER VI. 

Christian loses his burden at the cross. 



Now I saw in my dream, that the highway, 
up which Christian was to go, was fenced on 
either side with a wall, and that wall was call- 
ed Salvation. Isa. xxvi. 1 Up this way there- 
fore did burdened Christian run, but not with- 
out great difficulty, because of the load on his 
back.* 

He ran thus till he came at a place somewhat 
ascending, and upon that place stood a Cross 
and a little below, in the bottom, a Sepulchre. 
So I saw in my dream, that just as Christian 
came up with the cross, his burden loosed from 
off his shoulder, and fell from off his back, and 
began to tumble, and so continued to do till it 
came to the mouth of the sepulchre, where it 
fell in, and I saw it no more.f 

Then was Christian glad and lightsome, and 
said with a merry heart, " He hath given me 
rest by his sorrow, and life by his death." 
Then he stood still awhile to look and wonder ; 
for it was very surprising to him, that the sight 
of the cross should thus ease him of his bur- 
den. He looked, therefore, and looked again, 

* Our uphill difficulty is the way to the greatest 
comforts. Burdens are more felt when comforts are 
near at hand. 

•f- Christian had faith; he believed that there was 
redemption in the blood of Christ, even forgiveness 
of sins, before he came up to the cross, but now he finds 
and feels the comfort of it: He has now the joy of 
faith, the guilt of his sins is taken off his conscience, 
and he is filled with joy and peace in believing. You 
who believe Christ to be the only Saviour, go on be- 
lieving till you experience the comfort of knowing 
that he is your Saviour, and feel pardon in his blood ; 
for when God releases us of our guilt and burden, we 
are as those that leap for joy; but you cannot have 
this till you come to the cross, and rest all your hopes 
upon it. 

J Here is the love and grace of God the Father, God 
the Son, and God the Holy Ghost. Pray mind ; when 
God pardons the sinner through the blood of Christ, 
he also clothes him with the righteousness of Christ. 
Those who deny Christ's righteousness, never saw the 
purity of the law, their own nakedness, nor abhorred 



even till the springs that were in his head sent 
the waters down his cheeks. Zech. xii. 10. 
Now as he stood looking and weeping, behold 
three shining ones came to him, and saluted 
him with, " Peace be to thee :" so the first said 
to him, " Thy sins be forgiven thee," (Mark ii. 
5;) the second stripped him of his rags and 
clothed him with a change of raiment; the 
third also set a mark % on his forehead, and 
gave him a roll with a seal upon it, (Zech. iii. 
4; Eph. i. 13,) which he bid him look on as 
he ran, and that he should give it in at the 
celestial gate ; so they went their way. Then 
Christian gave three leaps for joy, and went on 
singing : 

" Thus far did I come laden with my sin, 
Nor could aught ease the grief that I was in, 
Till I came hither ; what a place is this ! 
Must here be the beginning of my bliss ? 
Must here the burden fall from off my back ? 
Must here the strings that bind it to me crack ? 
Blest cross ! blest sepulchre ! blest rather be 
The Man that there was put to shame for me I" 

the filthy rags of their own righteousness. The 
author's uniform doctrine sufficiently shows, that he 
considered spiritual apprehensions of the nature of 
the atonement as the only source of genuine peace 
and comfort. And as the " mark in the forehead " 
plainly signifies the renewal of the soul to holiness, 
so that the mind of Christ may appear in the outward 
conduct, connected with an open profession of faith, 
while the roll with a seal upon it, denotes such an as- 
surance of acceptance, as appears most clear and sat- 
isfactory, when the believer most attentively compares 
his views, experiences, desires, and purposes, with the 
Holy Scriptures, so he could not possibly intend to as- 
cribe such effects to any other agent than the Holy 
Spirit, who, by enabling a man to exercise all filial 
affections towards God in an enlarged degree, as the 
" Spirit of adoption bears witness " with his conscience 
that God is reconciled to him, having pardoned all his 
sins; that he is justified by faith, through the blood 
of Christ; and that he is a child of God, and an heir 
of heaven. These things are clear and intelligible to 
those who have experienced this happy change. 



THE PILGRIM'S PROGRESS. 



105 



CHAPTER VII. 

Christian finds Simple, Sloth, and Presumption, fast asleep — is despised by Formalist and 
Hypocrisy — ascends the hill Difficulty — loses his roll, and finds it again. 



I saw then in my dream, that he went on 
thus even until he came at the bottom, where 
he saw, a little out of the way, three men fast 
asleep, with fetters upon their heels. The 
mime of the one was Simple, another Sloth, 
and the third Presumption.* 

Christian then seeing them lie in this case 
went to them, if peradventure he might awake 
them; and cried, You are like to them that 
sleep on the top of a mast, (Pro v. xxiii. 34,) 
for the dead sea is under you, a gulf that hath 
no bottom ; awake, therefore, and come away ; 
be willing also and I will help you off with 
your irons. He also told them, If he that 
goeth about like a roaring lion comes by, you 
will certainly become a prey to his teeth. 1 
Pet. v. 8. With that they looked upon him, 
and began to reply in this sort : Simple f said, 
"I see no danger;" Sloth said, "Yet a little 
more sleep :" and Presumption said, " Every 
tub must stand upon its own bottom." And 
so they laid down to sleep again, and Christian 
went on his way. 

Yet was he troubled to think that men in 
that danger should so little esteem the kind- 
ness of him that so freely offered to help them, 
both by the awakening of them, counselling 
of them, and proffering to help them off with 
their irons. £ And as he was troubled there- 
about, he spied two men come tumbling over 
the wall on the left hand of the narrow way; 
and they made up apace to him. The name 
of the one was Formalist, and the name of the 
other Hypocrisy. So as I said, they drew up 
unto him, who thus entered with them into 
discourse. 

Christian. Gentlemen, whence come you, 
and whither go you? 

Formalist and Hypocrisy. We were born in 
the land of Vain-Glory, and are going for 
praise to Mount Zion. 

* The Lord shows us the misery and danger of other 
professors, to give us warnings by the way, and to stir 
us up to watchfulness. 

f There is no persuasion will do, if God openeth not 
the eyes. Remember all is of grace. It is God's 
grace that quickens, enlightens, converts, justifies, 
preserves, sanctifies, and glorifies. Well may pilgrims 
sing every step : 

Oh to grace what mighty debtors, 
Daily, hourly, Lord, are we ! 



Christian. Why came you not in at the gate 
which standeth at the beginning of the way? 
Know you not that it is written, "He that 
cometh not in by the door, but climbeth up 
some other way, the same is a thief and a 
robber?" John x. 1. 

They said, that to go to the gate for entrance 
was by all their countrymen counted too far 
about; and that, therefore, their usual way 
was to make a short cut of it, and to climb 
over the wall, as they had done. 

Christian. But will it not be counted a tres- 
pass against the Lord of the city whither 
we are bound, thus to violate his revealed 
will? 

They told him,|| that, as for that, he needed 
not trouble his head thereabout ; for what they 
did, they had custom for: and could produce, 
if need were, testimony that would witness it 
for more than a thousand years. 

But, said Christian, will your practice stand 
a trial at law? 

They told him, that custom, it being of so 
long standing as above a thousand years, 
would doubtless now be admitted as a thing 
legal by an impartial judge, and besides, say 
they, if we get into the way, what's the matter 
which way we get in ? If we are in, we are 
in : thou art but in the way, who, as we per- 
ceive, came in at the gate ; and we are also in 
the way, that came tumbling over the wall: 
wherein now is thy condition better than 
ours? 

Christian. I walk by the rule of my Master, 
you walk by the rude working of your fancies. 
You are counted thieves already by the Lord 
of the way, therefore I doubt you will not be 
found true men at the end of the way. You 
came in by yourselves without his direction, 
and shall go out by yourselves without his 
mercy. § 

J A Christian spirit feels for others' dangers, and 
aims and strives to be profitable to them. 

|| They that come into the way, but not by the door, 
think that they can say something in vindication of 
their own practice. 

$ Here is the essential difference between a real 
Christian and formal hypocrites : he takes the word 
of God for the warrant of his faith, and the rule of 
his conduct, which they reject; for they are left under 
the power of their natural will and carnal reason, and 



106 



BUNYAN'S COMPLETE WORKS. 



To this they made but little answer; only 
they bid him look to himself. Then I saw 
that they went on, every man in his way, 
without much conference one with another; 
save that these two men told Christian, that, 
as to laws and ordinances, they doubted not but 
that they should as conscientiously do them as 
he; therefore, said they, we see not wherein 
thou differest from us, but by the coat that is 
on thy back, which was, as we trow, given thee 
by some of thy neighbours, to hide the shame 
of thy nakedness.* 

Christian. By laws and ordinances you will 
not be saved, (Gal. ii. 16,) since you came not 
in by the door. And as for this coat that is 
on my back, it was given me by the Lord of 
the place whither I go ; and that as you say, 
to cover my nakedness with. And I take it as 
a token of kindness to me ; for I had nothing 
but rags before: and besides, thus I comfort 
myself as I go; surely, think I, when I come 
to the gate of the city, the Lord thereof will 
know me for good, since I have his coat on my 
back ! a coat that he gave me freely in the day 
that he stripped me of my rags. I have, more- 
over, a mark in my forehead, of which per- 
haps you have taken no notice, which one 
of my Lord's most intimate associates fixed 
there in the day that my burden fell off my 
shoulders. I will tell to you, moreover, that I 
had then given me a roll sealed, to comfort me 
by reading as I go on the way ; I was also bid 
to give it in at the celestial gate, in token of 
my certain going in after it ; all which things 
I doubt you want, and want them because you 
came not in at the gate.f 

To these things they gave him no answer ; 
only they looked upon each other and laughed. J 
Then I saw that they went on all, save that 



hence they brave it out for a season, with vain hopes 
and confidences. 

* The glorious robe of Christ's righteousness, which 
is put upon every believer, is sneered at and held in 
contempt by formal professors who see not their naked- 
ness and want of covering. 

f Where there is the witness of the Spirit, and the 
seal of the Spirit, that soul will also glory in the right- 
eousness of Christ ; for this is the joy of faith, that 
Christ is the Lord our righteousness. Jer. xxiii. 6. In 
vain do men talk of inward joy, who reject the cloth- 
ing of Christ's righteousness. 

J Vain-glorious fools laugh at Christ's humble pil- 
grims. 

|j What! sighing already, and just pardoned? One 
should expect that he was all joy; nothing but joy. 
Oh these are sighs of love, which strangers to spiritual 
joy know nothing of. 



Christian kept before, who had no more talk 
but with himself, and that sometimes sigh- 
ingly, || and sometimes comfortably: also he 
would be often reading in the roll $ that one 
of the shining ones gave him, by which he 
was refreshed. 

I beheld then that they all went on till they 
came to the foot of the hill Difficulty ; at the 
bottom of which was a spring. There were 
also in the same place two other ways besides 
that which came straight from the gate, one 
turned to the left hand and the other to the 
right, at the bottom of the hill; but the narrow 
way lay right up the hill, and the name of the 
way is called Difficulty. Christian went now 
to the spring, and drank thereof to refresh 
himself, (Isa. xlix. 10,) and then began to go 
up the hill, saying — 

" The hill, though high, I covet to ascend, 
The difficulty will not me offend; 
For I perceive the way to life lies here ; 
Come, pluck up heart, let's neither faint nor fear. 
Better, though difficult, the right way to go, 
Than wrong, though easy, where the end is woe." ** 

The other two also came to the foot of the 
hill ; but when they saw that the hill was 
steep and high, and that there were two other 
ways to go ; and supposing also that these two 
ways might meet again with that up which 
Christian went, on the other side of the hill, 
therefore they were resolved to go into those 
ways. Now the name of one of those ways 
was Danger, and the name of the other De- 
struction. So the one took the way which is 
called Danger, which did lead him into a 
great wood, and the other took directly up the 
way to Destruction, which led him into a wide 
field, full of dark mountains, where he stum- 
bled and fell, and rose no more.f f 

$ This means the assurance which he had from the 
Spirit, of the free love, free grace, free pardon, free 
justification, of Christ to his soul. 

^\ He came to the hill Difficulty ; a way unpleasing to 
flesh and blood, which proves and tries the sincerity 
of our faith, and the earnestness of our souls, in our 
pilgrimage. 

** Depend upon it, pilgrim, some great blessing is at 
hand, when thou hast some great difficulty to grapple 
with and to overcome. The believer's state on earth 
is a state of trial : he must meet with difficulties to 
prove his faith and love. The hill Difficulty repre- 
sents those circumstances which require self-denial 
and exertion, and may signify whatever in our walk 
proves irksome to flesh and blood. 

ff Formalists and hypocrites, as they come easy into 
the way of profession, without any convictions of sin 
to cause them to fly to Christ the Wicket-gate, so they 



THE PILGRIM'S PROGRESS. 



107 



I looked then after Christian, to see him go 
up the hill, where I perceived he fell from run- 
ning to going, and from going to clambering 
upon his hands and knees, because of the steep- 
ness of the place. Now about the midway to 
the top of the hill was a pleasant arbour made 
by the Lord of the hill for the refreshing of 
weary travellers ; thither, therefore, Christian 
got, where also he sat down to rest him : then 
he pulled his roll out of his bosom, and read 
therein to his comfort; he also now began 
afresh to take a review of the coat or garment 
that was given him as he stood by the cross. 
Thus pleasing himself awhile he at last fell 
into a slumber, and thence into a fast sleep, 
which detained him in that place until it was 
almost night ; and in his sleep his roll fell out 
of his hand* Now as he was sleeping, there 
came one to him and awaked him, saying, 
" Go to the ant, thou sluggard : consider her 
ways, and be wise." Prov. vi. 6. And with 
that Christian suddenly started up, and sped 
him on his way, and went apace till he came 
to the top of the hill.f 

Now when he was got up to the top of the 
hill there came two men running to meet him 
amain; the name of the one was Timorous, 
and of the other Mistrust :% to whom Chris- 
tian said, Sirs, what is the matter you run 
the wrong way? Timorous answered, that 
they were going to the city of Zion, and had 
got up that difficult place ; but said he, the 
further we go, the more danger we meet with ; 
wherefore we turned, and are going back again. 

Yes, said Mistrust, for just before us lies a 
couple of lions in the way, (whether sleeping 
or waking we know not;) and we could not 



find the easiest path to flesh and blood, and often 
perish in the end. 

* Happy for Christian that he did not fall into 
the dream of Antinomian notions, so as to sleep in a 
false security without his roll. The best of bless- 
ings, even spiritual comforts from the God of grace, 
through the infection of our nature, (if we do not watch 
and pray in faith,) are liable to be abused, so as to 
cause us to sleep when we should be active and dili- 
gent in running the heavenly race, looking unto Jesus. 

t The Lord loves his people, nor will he suffer them 
to sleep the sleep of death ; he will, on their stirring 
up his gift within them, shine upon, and revive his 
gracious work. 

i Timorous and Mistrust are great enemies to the 
Christian's faith, and bring up an evil report of his 
way. Listen not to them, but look to God's truth and 
faithfulness ; rely on his precious promises, and have 
your feet shod with the Gospel of peace. Who or what 
shall harm you, if ye be followers of that which is good ? 



think, if we came within reach, but they would 
presently pull us in pieces. 

Then said Christian, You make me afraid ; 
but whither shall I flee to be safe? If I go 
back to my own country, that is prepared for 
fire and brimstone, and I shall certainly perish 
there ; if I can get to the Celestial City, I am 
sure to be in safety there :|| I must venture : 
to go back is nothing but death : to go forward 
is fear of death, and life everlasting beyond it : 
I will yet go forward. So Mistrust and Timor- 
ous ran down the hill, and Christian went on 
his way. But thinking again of what he had 
heard from the men, he felt in his bosom for 
his roll, that he might read therein and be 
comforted; but he felt and found it not. 
Then was Christian in great distress, and 
knew not what to do; for he wanted that 
which used to relieve him, and that which 
should have been his pass into the Celestial 
City. Here therefore he began to be much 
perplexed, \ and knew not what to do. At 
last he bethought himself that he had slept in 
the arbour that is on the side of the hill ; and 
falling down upon his knees he asked God 
forgiveness for that foolish act, and then went 
back to look for his roll. But all the way he 
went back, who can sufficiently set forth the 
sorrow of Christian's heart? Sometimes he 
sighed, sometimes he wept, and oftentimes he 
chid himself for being so foolish to fall asleep 
in that place, which was erected only for a 
little refreshment for his weariness. Thus, 
therefore, he went back, carefully looking on 
this side and on that, all the way as he went, 
if happily he might find the roll that had been 
his comfort so many times in his journey. He 



]| Christian shakes off fear by sound Scripture rea- 
soning : even the reasoning of faith, against the fear 
of the flesh, and mistrust or unbelief. "We have 
always a sure word of prophecy, whereunto we shall 
do well to take heed. When dangers beset, and fears 
assault, remember whose ye are, and whom you serve,- 
look to the way you are in, and the end of your faith, 
even the salvation of your soul. Study the word of God 
and obey it. 

§ He is perplexed for his roll ; this is right. If we 
suffer spiritual loss, and are easy and unconcerned 
about it, it is a sure sign that we indulge carnal 
security and vain confidence. Many go on so till 
they sink into a downright Antinomian spirit. Oh 
beware of this ; for many there are who abhor the 
name, yet have drunk into the spirit of it, and hence 
live and walk without spiritual communion with God 
the Father, and his Son Jesus Christ, and rest con- 
tented without the witness of the Spirit with their 
spirits, that they are the children of God. 



108 



BUNYAN'S COMPLETE WORKS. 



went thus till he came again in sight of the 
arbour where he sat and slept ; but that sight 
renewed his sorrow the more, by bringing again, 
even afresh, his evil of sleeping into his mind.* 
Thus therefore he now went on bewailing his 
sinful sleep, saying, " O wretched man that I 
am! that I should sleep in the day-time! 
(1 Thess. v. 7, 8; Rev. ii. 4, 5,) that I should 
sleep in the midst of difficulty ! that I should 
so indulge the flesh, as to use that rest for ease 
to my flesh, which the Lord of the hill hath 
erected only for the relief of the spirits of pil- 
grims ! How many steps have I took in vain ! 
Thus it happened to Israel, for their sin they 
were sent back again by the way of the Red 
Sea ; and I am made to tread those steps with 
sorrow, which I might have trod with delight, 
iiad it not been for this sinful sleep. How 
far might I have been on my way by this time ! 
I am made to tread those steps thrice over, 
which I needed to have trod but once : f yea, 
now also I am like to be benighted, for 
the day is almost spent ; oh that I had not slept ! 

Now by this time he was come to the arbour 
again, where for a while he sat down and wept ; 
but at last, (as God would have it,) looking 
sorrowfully down under the settle, there he 
spied his roll; the which he with trembling 
and haste catched up and put in his bosom. 
But who can tell how joyful this man was 

*" Look to your spirits. Christians. See if you have 
not after-sorrow for former indulgences. But it is far 
better to be crying, "0 wretched man that I am," than 
to be -alive to carnal confidences, and dead to the desire 
of spiritual comforts. 

-j- Christian's perplexity, fear, sorrow, remorse, re- 
doubled earnestness, complaints, and self-reproach- 
Ings, when he missed his roll, and went back to seek 
it, exaetly suit the experience of numbers, who through 
unwatchfulness, are brought into a state of uncer- 
tainty. Nothing can afford comfort to a mind that 
has enjoyed an assurance of the favour of God, but 
that love whieh is " better than life and such is the 
abundant mercy of Jehovah, that he imparts light 
and power to the humble soul, who, by means of ex- 
traordinary diligence, with renewed application to the 
blood of Jesus, will in time recover his warranted 
confidence which he lost, and God will "restore to 
him the joy of his salvation;" but he must as it were, 
pass repeatedly over the same ground with sorrow, 
whieh had it not been for his negligence, he might 
have passed at once with eomfort. 

J This means a fresh sense of the love and peace of 
God, and joy in the Holy Ghost, through faith in 
Christ Jesus. Mind with what alacrity and speed 
Pilgrim now pursues his journey. Oh this rich bless- 
ing of assurance is not enough prized, and too little 
sought for by professors. But how can any be con- 



when he had gotten his roll again ? For this 
roll was the assurance of his life, and accept- 
ance at the desired haven. Therefore he laid 
it up in his bosom, gave God thanks for direct- 
ing his eye to the place where it lay, and with 
joy and tears betook himself again to his jour- 
ney .% But oh how nimbly now did he go up 
the rest of the hill! — Yet before he got up, 
the sun went down upon Christian ; and this 
made him again recall the vanity of his sleep- 
ing to his remembrance; and thus he again 
began to condole with himself : " O thou sin- 
ful sleep ! how for thy sake am I like to be be- 
nighted in my journey! I must walk without 
the sun, darkness must cover the path of my 
feet, and I must hear the noise of doleful 
creatures, because of my sinful sleep !" Now 
also he remembered the story that Mistrust and 
Timorous told him of, how they were fright- 
ened with the sight of the lions. Then said 
Christian to himself again, These beasts range 
in the night for their prey ; and if they should 
meet with me in the dark, how should I shift 
them? how should I escape being by them 
torn in pieces ? Thus he went on. But while 
he was bewailing his unhappy miscarriage, he 
lifted up his eyes ; and, behold, there was a 
very stately palace before him, the name of 
which was Beautiful, || and it stood by the 
highway side. 

tent without it ? It is impossible for them to be happy, 
and to rejoice in the Lord, without a real, scriptural 
assurance of his love and favour. It is this which 
adds wings to faith, liveliness to hope, joy to love, and 
cheerfulness to obedience. Plead the precious prom- 
ises : be not content without the enjoyment of the 
blessings contained in them. Says our Lord, "Ask 
and ye shall receive, that ycur joy may be full." 
John xvi. 24. 

|| Hitherto Christian has been a solitary pilgrim ; 
but we must next consider him as admitted to the 
communion of the faithful, and joining with them in 
the most solemn public ordinances. This is repre- 
sented under the emblem of the House Beautiful, 
and the Pilgrim's entertainment in it, as described in 
the subsequent pages. Mr. Bunyan here manifests 
much candour and liberality of sentiment; and his 
representations may suit the admission of any new 
members into the society of professed Christians in any 
communion, where a serious regard to spiritual relig- 
ion is in this respect maintained. 

It certainly would be very desirable, that Christian 
societies should be formed according to the principles 
here exhibited ! such would indeed be very beautiful, 
honourable to God, conducive to mutual edification, 
and examples to the world around them. Different 
expedients have been adopted for thus promoting the 
communion of saints ; the advantages resulting there- 



THE PILGRIM'S PROGRESS. 



109 



CHAPTER VIII. 

Christian safely passes the lions, and arrives at the house called Beautifid, where he is kindly 
received, and agreeably entertained. 



So I saw in my dream, that he made haste 
and went forward, that if possible he might 
get lodging there. Now before he had gone 
far he entered into a very narrow passage, 
which was about a furlong off the Porter's 
lodge ; and looking very narrowly before him 
as he went, he spied two lions in the way * 
Now, thought he, I see the danger that Mis- 
trust and Timorous were driven back by. (The 
lions were chained, but he saw not the chains.) 
Then he was afraid, and thought also himself 
to go back after them ; for he thought nothing 
but death was before him. But the Porter at 
the lodge, whose name is Watchful, perceiving 
that Christian made a halt, as if he would go 
back, cried unto him, saying, " Is thy strength 
so small? Mark iv. 40. Fear not the lions, for 
they are chained, and are placed there for trial 
of faith where it is, and for discovery of those 
that have none; keep in the midst of the path 
and no hurt shall come unto thee." 

Then I saw that he went on trembling for 
fear of the lions ; but taking good heed to the 
directions of the Porter, he heard them roar, 
but they did him no harm. Then he clapped 
his hands, and went on till he came and stood 
before the gate where the Porter was.f Then 
said Christian to the Porter, Sir, what house is 
this? and, may I lodge here to-night? The 
Porter answered, This house was built by the 
Lord of the hill, and he built it for the relief 
and security of pilgrims. The Porter also asked 
whence he was? and whither he was going? 

Christian. I am come from the city of De- 
struction, and am going to Mount Zion : but, 
because the sun is now set, I desire, if I may, 
to lodge here to-night. 

from have been incalculable ; but surely even more 
might be done, than is at present, perhaps any where, 
were all concerned to attempt it boldly, earnestly, and 
with united efforts. 

* The two lions may signify to us, the roaring of 
the devil and the world against us; but both arc 
chained, they cannot go one link beyond what our 
God permits. Sometimes we may not see the chain, 
and unscriptural fears may beset us. But this is the 
watch-word of our Lord, FEAR NOT. 

f A minister of Christ, one who is watchful for the 
good of souls. Oh how precious are they to pilgrims' 
jarts ! See the sweet encouragement and blessed ad- 
vice Pilgrim obtained from him. 



Porter. What is your name ? 

Christian. My name is now Christian, but 
my name at the first was Graceless :% I came 
of the race of Japheth, whom God will per- 
suade to dwell in the tents of Shem. Gen. 
ix. 27. 

Porter. But how doth it happen that you 
come so late ? The sun is set. 

Christian. I had been here sooner, but that, 
wretched man that I am ! I slept in the arbour 
that stands on the hill side. Nay, I had, not- 
withstanding that, been here much sooner, but 
that in my sleep I lost my evidence, || and came 
without it to the brow of the hill; and then 
feeling for it, and finding it not, I was forced, 
with sorrow of heart, to go back to the place 
where I slept my sleep ; where I found it, and 
now I am come.$ 

Porter. Well, I will call out one of the vir- 
gins of this place, who will, if she like your 
talk, bring you in to the rest of the family, ac- 
cording to the rules of the house. So Watch- 
ful the Porter rang a bell, at the sound of 
which came out at the door of the house a 
grave and beautiful damsel, named Discre- 
tion^ and asked why she was called ? 

The Porter answered, This man is in a jour- 
ney from the city of Destruction to Mount 
Zion ; but being weary and benighted, he 
asked me if he might lodge here to-night: so 
I told him I would call for thee, who after 
discourse had with him, mayest do as seemeth 
thee good, even according to the law of the 
house. 

Then she asked him, whence he was? 
and whither he was going? and he told her. 
She asked him also how he got in the way ? 

J soul, did you ever know that this was your 
name ? Hast thou tasted that the Lord is rich in grace 
to graceless sinners? Oh then sing of free grace and 
unmerited love, every step of thy pilgrimage. 

|| Look well to your roll. Beware of losing your as- 
surance. See the evil of it; it keeps the soul back. 
Many have lost it and have never found it. 

§ None ought to be admitted into the church of 
Christ, but such as can give good evidence that they 
are the children of God by faith in Christ Jesus, and 
are sincere pilgrims in the way to the heavenly 
city. 

^ Admitting members into churches, should be done 
with discretion. 



no 



BUNYAN'S COMPLETE WORKS. 



and he told her. Then she asked him what he 
had seen and met with in the way? and he 
told her. And at last she asked his name. So 
he said, It is Christian ; and I have so much 
the more a desire to lodge here to-night, be- 
cause, by what I perceive, this place was built 
by the Lord of the hill for the relief and se- 
curity of pilgrims. So she smiled, but the 
water stood in her eyes; and after a little 
pause she said, I will call forth two or three 
more of the family. So she ran to the door, 
and called out Prudence, Piety and Charity, 
who, after a little more discourse with him, 
had him into the family ; and many of them 
meeting him at the threshold of the house 
said, "Come in, thou blessed of the Lord; 
' this house was built by the Lord of the hill, 
on purpose to entertain such pilgrims in.' " 
Then he bowed his head, and followed them 
into the house. So when he was come in and 
sat down, they gave him something to drink, 
and consented together that, until supper was 
ready, some of them should have some partic- 
ular discourse with Christian, for the best im- 
provement of time ; and they appointed Piety, 
and Prudence, and Charity, to discourse with 
him : and thus they began.* 

Piety. Come, good Christian, since we have 
been so loving to you to receive you into our 
house this night, let us, if perhaps we may 
better ourselves thereby, talk with you of all 
things that have happened to you in your pil- 
grimage. 

Christian. With a very good will ; and I am 
glad that you are so well disposed. 

Piety. What moved you at first to betake 
yourself to a pilgrim's life? 

Christian. I was driven out of my native 
country by a dreadful sound that was in mine 
ears ; to wit, that unavoidable destruction did 
attend me if I abode in that place where I was. 

Piety. But how did it happen that you came 
out of your country this way ? 

Christian. It was as God would have it ; for 
when I was under the fears of destruction, I did 
not know whither to go ; but by chance there 
came a man, even to me as I was trembling 



* The blessedness of savoury, experimental con- 
versation with fellow-pilgrims. 

f Hope and fear should accompany us every step on 
our journey. Without true piety there can be no real 
Christianity. The Lord shows us many things in our 
way concerning the cases of others, to make us fear 
falling away ; while he displays the glory of his grace 
in keeping his saints, to animate our hope on his 
power, and trust in his grace. Look unto Jesus. 



and weeping, whose name is Evangelist, and he 
directed me to the Wicket-gate, which else I 
should never have found and so set me into the 
way that hath led me directly to this house. 

Piety. But did not you come by the house 
of the Interpreter? 

Christian. Yes, and did see such things 
there, the remembrance of which will stick by 
me as long as I live ; especially three things ; to 
wit, how Christ, in despite of Satan, maintains 
his work of grace in the heart ; how the man 
had sinned himself quite out of hopes of God's 
mercy ; and also the dream of him that thought 
in his sleep the day of judgment was come.f 

Piety. Why, did you hear him tell his dream ? 

Christian. Yes, and a dreadful one it was, I 
thought; it made my heart ache as he was 
telling of it ; but yet I am glad I heard it. 

Piety. Was this all you saw at the house of 
the Interpreter? 

Christian. No ; he took me and had me where 
he showed me a stately palace, and how the 
people were clad in gold that were in it; and 
how there came a venturous man and cut his 
way through the armed men that stood in the 
door to keep him out ; and how he was bid to 
come in and win eternal glory ; methought those 
things did ravish my heart. I would have stayed 
at that good man's house a twelve-month, but 
that I knew I had further to go. 

Piety. And what saw you else in the way ? 

Christian. Saw ! Why, I went but a little 
further, and I saw one, as I thought in my 
mind, hang bleeding upon a tree ; and the very 
sight of him made my burden fall off my back, 
(for I groaned under a very heavy burden/ but 
then it fell down from off me.) It was a 
strange thing to me, for I never saw such a 
thing before ; yea, and while I stood looking 
up (for then I could not forbear looking) three 
shining ones came to me ; one of them testified 
that my sins were forgiven me ; another stripped 
me of my rags, and gave me this embroidered 
coat which you see ; and the third set the mark 
which you see in my forehead, and gave me 
this sealed roll, (and with that he plucked it 
out of his bosom.) % 



J A blessed scriptural experience of what the Lord 
had done for his soul; quite necessary for every one, 
before admission into the church of Christ. For want 
of this, many who are joined, prove of no profit to 
other souls, and get no good to their own. A mere 
profession of Christ, without an experience of his love, 
grace, and peace, being sealed upon the heart by the 
Spirit the Comforter, is nothing but empty specula- 
tion. 



THE PILGRIM'S PROGRESS. 



Ill 



Piety. But you saw more than this, did you 
not? 

Christian. The things that I have told you 
were the best; yet some other matters I saw; 
as, namely, I saw three men, Simple, Sloth and 
Presumption, lie asleep a little way out of the 
way as I came, with irons upon their heels; 
but do you think I could not awake them! I 
also saw Formality and Hypocrisy come tum- 
bling over the wall, to go, as they pretended, to 
Zion, but they were quickly lost ; even as I my- 
self did tell them, but they would not believe. 
But, above all, I found it hard work to get up 
this hill, and as hard to come by the lions' 
mouths ; and truly, if it had not been for the 
good man, the Porter, that stands at the gate, 
I do not know but that, after all, I might have 
gone back again ; but now, I thank God, I am 
here ; and I thank you for receiving of me. 

Then Prudence thought good to ask him a 
few questions, and desired his answers to 
them. 

Prudence. Do you not think sometimes of the 
country from whence you came ? 

Christian. Yes, but with much shame and 
detestation ; truly, if I had been mindful of 
that country from whence I came out, I might 
have had an opportunity to have returned; 
but now I desire a better country, that is an 
heavenly one. Heb xi. 16. 

Prudence. Do you not bear away with you 
some of the things that then you were conver- 
sant withal ? * 

Christian. Yes, but greatly against my will ; 
especially my inward and carnal cogitations, 
with which all my countrymen, as well as my- 
self were delighted ; but now all those things 
are my grief; and might I but choose mine 
own things, I would choose never to think of 
those things more; but when I would be a 
doing of that which is best, that which is worst 
is with me. Rom. vii. 19. 

Prudence. Do you not find sometimes as if 
those things were vanquished, which at other 
times are your perplexity ? 

Christian. Yes, but that is but seldom ; but 

* Prudence must be joined to piety. Christian pru- 
dence should be visible in every step of the professor, 
for says Solomon, " I, Wisdom, dwell with Prudence," 
(Prov. viii. 12,) and "the wisdom of the prudent is to 
understand his way," (xiv. 8.) His path is peace and 
his end salvation. 

f Mind this. By believing his pardon by the blood 
of Christ, the love of God to him, by the witness of 
his Spirit and the glory of heaven, to which he is 
going, are what strengthens the Christian's heart 
against all oppositions. 



they are to me golden hours in which such 
things happen to me. 

Prudence. Can you remember by what means 
you find your annoyances at times as if they 
were vanquished ? 

Christian. Yes ; when I think on what I saw 
at the cross, that will do it ; and when I look 
upon my embroidered coat, that will do it; 
and when I look into the roll that I carry in 
my bosom, that will do it; and when my 
thoughts wax warm about whither I am going, 
that will do it.f 

Prudence. And what is it that makes you so 
desirous to go to Mount Zion ? 

Christian. Why there I hope to see him alive 
that did hang dead on the cross ; and there I 
hope to be rid of all those things, that to this 
day are in me, an annoyance to me ; there, they 
say, there is no death, (Isaiah xxv. 8 ; Eev. 
xxi. 4 ;) and there shall I dwell with such com- 
pany as I like best. For, to tell you the truth, 
I love him because I was by him eased of my 
burden; and I am weary of my inward sick- 
ness. I would fain be where I shall die no 
more, and with the company that shall con- 
tinually cry, " Holy, holy, holy ! " % 

Then said Charity to Christian, Have you a 
family ? are you a married man ? 

Christian. I have a wife and four small chil- 
dren. 

Charity. And why did you not bring them 
along with you ? 

Then Christian wept, and said, Oh! how 
willingly would I have done it ! but they were 
all of them utterly averse , to my going on my 
pilgrimage.|| 

Charity. But you should have talked to them, 
and have endeavoured to have shown them the 
danger of being left behind. 

Christian. So I did : and told them also what 
God had showed to me of the destruction of 
our city; but I seemed to them as one that 
mocked, and they believed me not. Gen. xix. 4. 

Charity. And did you pray to God that he 
would bless your counsel to them ? 

Christian. Yes, and that with much affection ; 

J A sight of Christ by faith, begets longing of soul 
to see him in glory. A sense of his pardoning love 
makes us long to be with him; a desire of being per- 
fectly freed from the very being of sin, ever accompa- 
nies a true and lively faith in him, and manifests that 
we profess a most holy faith. Jude 20. 

|| So the spirit of a pilgrim manifests itself in love 
to those of his own house, by earnestly wishing, striv- 
ing, and praying, if by any means he can prevail on 
them to flee from destruction, and come to Jesus for 
salvation. 



112 



BUNYAN'S COMPLETE WORKS. 



for you must think that my wife and poor 
children were very dear unto me. 

Charity. But did you tell them of your own 
sorrow, and fear of destruction ? for I suppose 
that destruction was visible enough to you. 

Christian. Yes, over, and over, and over. 
They might also see my fears in my counte- 
nance, in my tears, and also in my trembling 
under the apprehension of the judgments that 
did hang over our heads; but all was not 
sufficient to prevail with them to come with 
me. 

Charity. But what could they say for them- 
selves why they came not ? 

Christian. Why, my wife was afraid of losing 
this world : and my children were given to the 
foolish delights of youth: so, what by one 
thing and what by another, they left me to 
wander in this manner alone. 

Charity. But did you not with your vain life 
damp all that you by words used by way of 
persuasion to bring them away with you ? * 

Christian. Indeed I cannot commend my 
life ; for I am conscious to myself of many fail- 
ings therein : I know also, that a man by his 
conversation may soon overthrow what by 
argument or persuasion he doth labour to 
fasten upon others for their good. Yet this I 
can say, I was very wary of giving them occa- 
sion, by any unseemly action, to make them 
averse to going on pilgrimage. Yea, for this 
very thing, they would tell me I was too pre- 
cise ; and that I denied myself of things, for 
their sakes, in which they saw no evil. Nay, 
I think, I may say, that if what they saw in 
me did hinder them, it was my great tender- 
ness in sinning against God, or of doing any 
wrong to my neighbour. 

Charity. Indeed Cain hated his brother, "be- 
cause his own works were evil, and his broth- 
er's righteous," (John iii. 12 ;) and if thy wife 
and children have been offended with thee for 
this, they thereby show themselves to be im- 



* soul, consider this deeply ; it is the life of a 
Christian, that carries more conviction and persuasion 
than his words. Though like an angel you talk of 
Christ, of the Gospel, of the doctrines of grace, and of 
heaven, yet if you indulge evil tempers, and live under 
the power of any sinful lusts and passions, you will 
hereby harden others against the things of God, and 
prevent their setting out in the ways of God, and are 
in danger of finally perishing. Study and pray to be 
a constant walker in the way of holiness, else all is 
but windy profession, and airy talk. Oh how much 
harm is done to Christ's cause by the unholy walk of 
many professors ! 



placable to good • and thou hast delivered thy 
soul from their blood.f Ezek. iii. 19. 

Now I saw in my dream, that thus they sat 
talking together until supper was ready. So 
when they had made ready, they sat down to 
meat. J Now the table was furnished with fat 
things and with wine that was well refined ; 
and all their talk at the table was about the 
Lord of the hill ; as, namely, about what he 
had done, and wherefore he did what he did, 
and why he had builded that house ; and, by 
what they said, I perceived that he had been a 
great warrior, and had fought with, and slain 
him that had the power of death, (Heb. ii. 14, 
15,) but not without great danger to himself; 
which made me love him the more. 

For, as they said, and, as I believe, said 
Christian, he did it with the loss of blood. But 
that which put glory of grace into all he did, 
was, that he did it out of pure love to his 
country. And besides, there were some of 
them of the household that said they had been, 
and spoke with him, since he did die on the 
cross ; and they have attested, that they had it 
from his own lips, that he is such a lover of 
poor pilgrims, that the like is not to be found 
from the east to the west. 

They, moreover, gave an instance of what 
they affirmed, and that was, he had stripped 
himself of his glory that he might do this for 
the poor; and that they heard him say and 
affirm, that he would not dwell in the mountain 
of Zion alone. They said moreover, that he 
had made many pilgrims princes, though by 
nature they were beggars born, and their origi- 
nal had been the dunghill. 1 Sam. ii. 8 ; Ps. 
cxiii. 7. 

Thus they discoursed together till late at 
night; and after they had committed them- 
selves to their Lord for protection, they betook 
themselves to rest. The pilgrim they laid in 
a large upper chamber, whose window opened 
towards the sun-rising : the name of the cham- 



f Hence see the necessity of a Christian's giving 
good evidence, that he is really possessed of those 
graces of piety, prudence, and charity or love, before 
he can enjoy the communion of saints. True faith in 
Jesus is never alone, but is always attended with a 
train of Christian graces. 

J This means the Lord's supper; where Christians 
in common feed on Jesus by faith, and dwell in con- 
templation, with wonder, love and praise, for what 
Jesus had done for them, is in them, and is now doing 
for them at the right hand of God. Thus Christians 
feed on him by faith, and are nourished up by him 
unto eternal life. 



THE PILGRIM'S PROGRESS. 



113 



ber was Peace, where he slept till break of day, 
and then he awoke and sang : 

"Where am I now ? Is this the love and care 
Of Jesus, for the men that pilgrims are ; 
Thus to provide, that I should be forgiven, 
And dwell already the next door to heaven ?" * 

So in the morning they all got up ; and, after 
some more discourse, they told him that he 
should not depart till they had showed him the 
rarities of that place. And first they had him 
into the study, f where they showed him records 
of the greatest antiquity : in which, as I re- 
member my dream, they showed him, first, the 
pedigree of the Lord of the hill, that he was 
the Son of the Ancient of days, and came by 
that eternal generation : here also were more 
fully recorded the acts that he had done, and 
the names of many hundreds that he had taken 
into his service ; and how he had placed them 
in such habitations that could neither by length 
of days, nor decay of nature, be dissolved. 

Then they read to him some of the worthy 
acts that some of his servants had done; as 
how they had "subdued kingdoms, wrought 
righteousness, obtained promises, stopped the 
mouths of lions, quenched the violence of 
fire, escaped the edge of the sword, out of 
weakness were made strong, waxed valiant in 
fight, and turned to flight the armies of the 
aliens." Heb. xi. 33, 34. 

Then they read again in another part of the 
records of the house, where it was showed how 
willing the Lord was to receive into his favour 
any, even any, though they in time past had 
offered great affronts to his person and pro- 
ceedings. Here also were several other his- 
tories of many other famous things, of all 



* A sinner cannot sleep safely and comfortably till 
he has found peace with God. But, " being justified 
by faith, we have peace with God [and peace in our 
consciences] through our Lord Jesus Christ." Rom. v. 
1. But all unbelievers of the grace of our Lord Jesus 
Christ are under the curse of the law, and condemna- 
tion for sin, and are at enmity against God. 

f Christ, and meditation on Christ, on his birth, his 
person, his life, his works, his death, his atonement, 
righteousness, and salvation, are the delight of Chris- 
tian souls. Says David, " My meditation of him shall 
be sweet: I will be glad in the Lord." Psal. civ. 34. 
A lively Christian cannot live without spiritual med- 
itation. 

t The provision which is made in Christ, and his 
fulness for maintaining and increasing in the hearts 
of his people, those holy dispositions and affections 
by the vigorous exercise of which, victory is obtained 
over all their enemies, is here represented by the 
8 



which Christian had a view : as of things both 
ancient and modern ; together with prophecies 
and predictions of things that have their cer- 
tain accomplishment, both to the dread and 
amazement of enemies, and the comfort and 
solace of pilgrims. 

The next day they took him, and had him 
into the armoury, J where they showed him all 
manner of furniture which their Lord had 
provided for pilgrims, as sword, shield, helmet, 
breastplates, all-prayer, and shoes that would 
not wear out. And there was here enough of 
this to harness out as many men, for the service 
of their Lord, as there be stars in the heaven 
for multitude. 

They also showed him some of the engines, 
with which some of his servants had done 
wonderful things. They showed him Moses' 
rod; the hammer and nail with which Jael 
slew Sisera; the pitchers, trumpets, and lamps 
too, with which Gideon put to flight the armies 
of Midian. Then they showed him the ox- 
goad, wherewith Shamgar slew six hundred 
men. They showed him also the jaw-bone 
with which Samson did such mighty feats; 
they showed him moreover the sling and stone 
with which David slew Goliah of Gath ; and 
the sword also with which their Lord will kill 
the man of sin, in the day that he shall rise 
up to the prey. They showed him besides 
many excellent things with which Christian 
was much delighted. || This done they went to 
their rest again. 

Then I saw in my dream, that on the morrow 
he got up to go forwards, but they desired him 
to stay till the next day also ; and then, said 
they, we will, if the day be clear, show you 
the Delectable Mountains ; £ which, they said, 



armoury. This suffices for all who may seek to be 
supplied from it, how many soever they be. We 
ought, therefore, to "take to ourselves the whole 
armour of God," and "put it on" by diligently using 
all the means of grace, and we should assist others, 
by our exhortations, counsels, examples, and prayers, 
in doing the same. 

|| Contemplations on the things of old, recorded in 
the word of God, is the joy and glory of faith, ani- 
mates hope, and causeth the soul to press forward in 
the Christian race. 

$ The Delectable Mountains, as seen at a distance, 
represent those distinct views of the privileges and 
consolations attainable in this life, with which be- 
lievers are sometimes favoured, when attending on 
divine ordinances: or diligently making a subsequent 
improvement of them, by means whereof they are ani- 
mated to "press forward toward the mark, for the 
prize of the high calling of God in Christ Jesus." 



114 



BUNYAN'S COMPLETE WORKS. 



would yet further add to his comfort, because 
they were nearer the desired haven than the 
place where at present he was; so he con- 
sented and stayed. When the morning was up, 
they had him to the top of the house, and bid 
him look south; so he did; and behold, at a 
great distance, (Isa. xxxiii. 16, 17,) he saw a 
most pleasant mountainous country, beautified 
with woods, vineyards, fruits of all sorts, 



flowers also, with springs and fountains, very 
delectable to behold. Then he asked the name 
of the country. They said, It was Immanuel's 
Land ; and it is as common, say they, as this 
hill is, to and for all the pilgrims. And 
when thou comest there, from thence thou 
mayest see the gate to the Celestial City, as 
the shepherds that live there will make ap- 
pear. 



CHAPTER IX. 

Christian enters the Valley of Humiliation, where he is fiercely attacked by Apollyon, but 

overcomes him. 



Now Christian bethought himself of setting 
forward, and they were willing he should. But 
first, said they, let us go again into the armoury. 
So they did; and when he came there, they 
harnessed him from head to foot with what was 
of proof, lest perhaps he should meet with as- 
saults in the way. He being therefore thus 
accoutred,* walked out with his friends to the 
gate, and there he asked the Porter, if he saw 
any pilgrim pass by? Then the Porter an- 
swered, Yes. 

Christian. Pray did you know him? 

Porter. I asked his name, and he told me it 
was Faithful. 

Oh, said Christian, I know him : he is my 
townsman, my near neighbour, he comes from 
the place where I was born : how far do you 
think he may be before? 

Porter. He has got by this time below the 
hill. 

Well, said Christian, good Porter, the Lord 
be with thee, and add to all thy blessings much 
increase, for the kindness that thou hast showed 
to me. 

Then he began to go forward ; but Discre- 
tion, Piety, Charity, and Prudence, would ac- 
company him down to the foot of the hill. So 

Great is the Lord our God, 

And let his praise be great; 
He makes his churches his abode, 

His most delightful seat. 

These temples of his grace, 

How beautiful they stand! 
The honours of our native place, 

And bulwarks of our land. 

* See what this Christian armour is in Eph. vi. 
! 18, Ac. 

f Thus it is after a pilgrim has been favoured with 



they went on together, reiterating their former 
discourses, till they came to go down the hill. 
Then said Christian, As it was difficult coming 
up, so far as I can see, it is dangerous going 
down. Yes, said Prudence, so it is ; for it is 
an hard matter for a man to go down into the 
Valley of Humiliation as thou art now, and to 
catch no slip by the way ; therefore, said they, 
are we come out to accompany thee down the 
hill. So he began to go down, but very warily, 
yet he caught a slip or two.f 

Then I saw in my dream, that these good 
companions, when Christian was gone down to 
the bottom of the hill, gave him a loaf of 
bread, a bottle of wine, and a cluster of raisins ; 
and then he went on his way. 

But now, in this Valley of Humiliation, 
poor Christian was hard put to it ; for he had 
gone but a little way, before he spied a foul 
fiend coming over the field to meet him ; his 
name is Apollyon. J Then did Christian begin 
to be afraid, and to cast in his mind whether 
to go back or stand his ground. But he con- 
sidered again that he had no armour for his 
back, and therefore thought that to turn the 
back to him might give him greater advantage, 
with ease to pierce him with his darts ; there- 
many special and peculiar blessings, there is danger 
of his being puffed up and exalted on account of 
them ; so did even holy Paul express it : therefore the 
messenger of Satan was permitted to buffet him. 2 
Cor. xii. 7. In our present mixed state, the Lord 
knows, it would not be best for us always to dwell on 
the mount of spiritual joy; therefore, for the good of 
the soul, the flesh must be humbled and kept low, lest 
spiritual pride prevail. It is hard going down into 
the Valley of Humiliation, without slipping into mur- 
muring and discontent, and calling in question the 
dealings of God with us. 

J Apollyon signifies the destroyer. See Rev. ix. 11. 



THE PILGRIM'S PROGRESS. 



115 



fore he resolved to venture, and stand his 
ground ; for, thought he, had I no more in 
my eyes than the saving of my life, it would 
be the best way to stand. 

So he went on, and Apollyon met him. Now 
the monster was hideous to behold: he was 
clothed with scales like a fish, (and they are 
his pride;) he had wings like a dragon, feet 
like a bear, and out of his belly came fire and 
smoke, and his mouth was as the mouth of a 
lion. When he was come up to Christian, he 
beheld him with a disdainful countenance, and 
thus began to question with him.* 

Apollyon. Whence came you? and whither 
are you bound ? 

Christian. I am come from the city of De- 
struction, which is the place of all evil, and am 
going to the city of Zion. 

Apollyon. By this I perceive thou art one of 
my subjects ; for all that country is mine, and 
I am the prince and god of it. How is it then 
that thou hast run away from thy king ? W ere 
it not for that I hope thou mayest do me more 
service, I would strike thee now at one blow 
to the ground. 

Christian. I was born indeed in your domin- 
ions, but your service was hard, and your 
wages was such as a man could not live on ; 
"for the wages of sin is death," (Eom. vi. 23;) 
therefore when I was come to years, I did as 
other considerate persons do, look out if per- 
haps I might mend myself. f 

Apollyon. There is no prince that will thus 
lightly lose his subjects, neither will I as yet 
lose thee ; but since thou complainest of thy 
service and wages, be content to go back ; what 
our country will afford, I do here promise to 
give thee. 

Christian. But I have let myself to another, 
even to the king of princes ; and how can I 
with fairness go back with thee ? 

Apollyon. Thou hast done in this according 
to the proverb : — " Change a bad for a worse:" 

* Do not be terrified though you meet Satan, and he 
assaults you in the most terrible form ; but mind this, 
before Satan is suffered to attack Christian, his Lord 
had provided and fitted him with armour,- the armour 
of God, wherewith he could stand his ground, conquer 
Satan, and repel all his fiery darts. In every conflict 
with Satan, the battle is the Lord's ; his strength is 
engaged for our victory ; therefore fight the good fight 
of faith. 

•f All this is the effect of believing God's word, and 
the conviction which it brings to the mind, of the evil 
of sin, of the deplorable state the sinner finds himself 
in, and of the grace and salvation of the Son of God. 
As soon as a man believes these truths, he quits the 



but it is ordinary for those that have professed 
themselves his servants, after a while to give 
him the slip, and return again to me. Do thou 
so too, and all shall be well. J 

Christian. I have given him my faith, and 
sworn my allegiance to him ; how then can I 
go back from this, and not be hanged as a 
traitor ? 

Apollyon. Thou didst the same to me, and 
yet. I am willing to pass by all, if now thou 
wilt yet turn again and go back. 

Christian. What I promised thee was in my 
nonage ; and besides I count that the prince 
under whose banner I now stand is able to ab- 
solve me ; yea, and to pardon also what I did 
as to my compliance with thee : and besides, 
O thou destroying Apollyon, to speak truth, I 
like his service, his wages, his servants, his 
government, his company and country, better 
than thine ; and therefore leave off to persuade 
me further ; I am his servant, and I will follow 
him. 

Apollyon. Consider again, when thou art in 
cool blood, what thou art like to meet with in 
the way that thou goest. Thou knowest that 
for the most part, his servants come to an ill 
end, because they are transgressors against me 
and my ways. How many of them have been 
put to shameful deaths? And besides thou 
countest his service better than mine, whereas 
he never came yet from the place where he is, 
to deliver any that served him out of their 
hands : but, as for me, how many times, as all 
the world very well knows, have I delivered, 
either by power or fraud, those that have faith- 
fully served me, from him and his, though 
taken by them : and so I will deliver thee.il 

Christian. His forbearing at present to de- 
liver them is on purpse to try their love, whe- 
ther they will cleave to him to the end ; and, 
as for the ill end thou sayest they come to, 
that is most glorious in their account ; for, for 
present deliverance, they do not much expect 

service of the father of lies ; and by the faith of the 
truth, he is armed to resist Satan ; for it is the glory 
of faith to draw all its reasonings from divine truth. 

J Here the father of lies delivers a most awful truth, 
but like himself backs it with a lying promise. Most 
dreadful to think of, to set out in the profession of 
Jesus, and again to turn back to the service of Satan, 
yet how common is this ! Such reject Christ's truth, 
and believes the devil's lie " that all shall be well." 
But their end is ill, and their death damnation. 

|| Mark the many subtle ways, and artful reasonings 
of Satan to prevent pilgrims from persevering in the 
ways of the Lord. Happy for us not to be ignorant 
of Satan's devices. 



116 



BUNYAN'S COMPLETE WORKS. 



it ; for they stay for their glory, and then they 
shall have it, when their Prince conies in his 
and the glory of the angels.* 

Apollyon. Thou hast already been unfaithful 
in thy service to him ; and how dost thou hope 
to receive wages of him ? 

Christian. Wherein, O Apollyon, have I been 
unfaithful to him ? 

Apollyon. Thou didst faint at first setting 
out, when thou wast almost choked in the gulf 
of Despond : thou didst attempt wrong ways to 
be rid of thy burden, whereas thou shouldest 
have stayed till thy Prince had taken it off; 
thou didst sinfully sleep, and lose thy choice 
things : thou wast almost persuaded to go back 
at the sight of the lions : and when thou talk- 
est of thy journey, and of what thou hast 
heard and seen, thou art inwardly desirous of 
vain-glory in all that thou sayCst or doest.f 

Christian. All this is true, and much more 
which thou hast left out ; but the Prince, whom 
I serve and honour, is merciful and ready to 
forgive. But besides, these infirmities pos- 
sessed me in thy country : for three I sucked 
them in, and I have groaned under them, being 
sorry for them, and have obtained pardon of 
my Prince. $ 

Then Apollyon broke out into a grievous 
rage, saying, I am an enemy to this Prince ; I 
hate his person, his laws, and people; I am 
come out on purpose to withstand thee. 

Christian. Apollyon, beware what you do; 
for I am in the king's highway, the way of 
holiness : therefore take heed to yourself. 

Then Apollyon straddled quite over the 
whole breadth of the way, and said, I am void 
of fear in this matter ; prepare thyself to die ; 



* Here is the precious reasoning of faith. Well 
might Paul say, "Above all (or over all) taking the 
shield of faith, wherewith ye shall be able to quench 
all the fiery darts of the wicked one." Eph. vi. 16. 

-j- Satan is justly styled the accuser of the brethren 
of Christ, (Rev. xih 10,) for he accuseth them before 
God, and to their own consciences. " But they over- 
come him by the blood of the Lamb, and by the word 
of their testimony, (Rev. xii. 11,) namely, "that they 
have redemption in the blood of Christ, even the for- 
giveness of their sins." Eph. i. 7. 

J That is the best way to own Satan's charges if 
they be true, yea, to exaggerate them also, to exalt the 
riches of the grace of Christ above all, in pardoning 
all of them freely. By thus humbling ourselves, and 
exalting Christ, Satan can get no advantage over us, 
though this will put him into a rage against us. 

|| The shield of faith : the belief of what Christ had 
done for him, and in him, and what he was in Christ, 
justified and sanctified. This glorious confession of 



for I swear by my infernal den that thou shalt 
go no further : here will I spill thy soul. 

And with that he threw a flaming dart at his 
breast ; but Christian had a shield in his hand, 
with which he caught it, and so prevented the 
danger of that. || 

Then did Christian draw ; for he saw it was 
time to bestir him ; and Apollyon as fast made 
at him, throwing darts as thick as hail ; by the 
which, notwithstanding all that Christian could 
do to avoid it,§ Apollyon wounded him in his 
head, his hand, and foot. This made Christian 
give a little back : Apollyon, therefore, fol- 
lowed his work amain, and Christian again took 
courage, and resisted as manfully as he could. 
This sore combat lasted for above half a day, 
even till Christian was almost quite spent ; for 
you must know that Christian, by reason of 
his wounds, must needs grow weaker and 
weaker. 

Then Apollyon, spying his opportunity, be- 
gan to gather up close to Christian, and wrest- 
ling with him, gave him a dreadful fall ; and 
with that Christian's sword flew out of his 
hand. Then said Apollyon, I am sure of thee 
now : and with that he had almost pressed him 
to death; so that Christian began to despair 
of life. But, as God would have it,** while 
Apollyon was fetching his last blow, thereby 
to make a full end of this good man, Christian 
nimbly stretched out his hand for his sword, 
and caught it, saying, "Kejoice not against 
me, mine enemy ! when I fall, I shall arise," 
(Mic. vii. 8,) and with that gave him a dreadful 
thrust, which made him give back as one that 
had received his mortal wound. Christian 
perceiving that, made at him again, saying, 



faith honours Christ, repels and quenches all the fiery 
darts of Satan, and gets the victory over him. This 
is what Peter exhorts to : " Resist the devil, steadfast 
in faith." 1 Pet. v. 9. 

$ Christian wounded in his understanding, faith, 
and conversation. 

^[ We may think this is hard work; why should a 
Christian be so severely attacked by Satan ? The 
Lord does not give us an armour to be useless, but to 
fight with, and prove its excellency, and in the use 
of it to experience his almighty power and unchange- 
able love : for though we are weak, he is almighty to 
strengthen us, therefore we are called upon to be 
" strong in the Lord, and in the power of his might." 
Eph. vi. 10. 

** Observe that the Lord does not look on as a mere 
spectator of our conflicts, but he strengthens us in 
every evil day, and in every fight of faith, and brings 
us off at last, more than conquerors through his 
love. 



THE PILGRIM'S PROGRESS. 



117 



"Nay, in all these things we are more than 
conquerors, through him that loved us," 
(Rom. viii. 37, 39; James iv. 7 ;) and with that 
Apollyon spread forth his dragon wings and 
sped him away, that Christian saw him no 
more. 

In this combat no man can imagine, unless 
he had seen and heard, as I did, what yelling 
and hideous roaring Apollyon made all the 
time of the fight; he spake like a dragon: 
and, on the other side, what sighs and groans 
burst from Christian's heart. I never saw him 
all the while give so much as one pleasant look, 
till he perceived he had wounded Apollyon 
with his two-edged sword ; then indeed he did 
smile and look upward!* But it was the 
dreadfulest fight that ever I saw. 

So when the battle was over, Christian said, 
I will here give thanks to him that hath de- 
livered me out of the mouth of the lion, to him 
that did help me against Apollyon. And so 
he did ; saying : 

" Great Belzebub, the captain of this fiend, 
Design'd my ruin ; therefore to this end 
He sent him harness'd out ; and he with rage 
That hellish was, did fiercely me engage ; 



* Not a vain-glorious, but an humble, thankful 
smile. He looked up and smilingly gave the Lord all 
the glory of his victory. 

f No matter what wounds we get in our conflicts 
with Satan, for Jesus will heal them all. But who 
will heal those which we get by complying with the 
devil instead of resisting him ? 

% Conflicts with Satan make Christians wary, and 
value their sword, so as to walk with the sword of the 
spirit, the word of God, in their hands. As faith in 
that word prevails, the power of temptation declines, 
and the Christian becomes victorious; yea, more than 
a conqueror through the blood of Jesus. 

|| " Many are the afflictions of the righteous ;" so 
Christian found it. He came off conqueror in the 
Valley of Humiliation, his wounds were healed by the 
tree of life, and his soul rejoiced in God his Saviour. 
But new trials awaited him ; he expected them. He 
heard a dismal account of the valley before him; but 
as his way lay through it, no persuasions would stop 
his progress. 

The Valley of the Shadow of Death seems intended 
to represent a variation of inward distress, conflict 
and alarm, which arise from unbelief, and a supposi- 
tion that God has withdrawn the light of his coun- 
tenance, and is accompanied by manifold apprehen- 
sions and temptations. Most Christians know some- 
thing of this, but perhaps very few are acquainted 
with that great degree of horror and fear which are 
here represented. The words quoted from the prophet, 
describe the waste howling wilderness through which 
Israel journeyed to Canaan; which typified the be- 



But blessed Michael helped me, and I, 
By dint of sword, did quickly make him fly : 
Therefore to him let me give lasting praise 
And thanks, and bless his holy name always." 

Then there came to him an hand with some 
of the leaves of the tree of life, the which 
Christian took and applied to the wounds that 
he had received in the battle, and was healed 
immediately.! He also sat down in that place 
to eat bread, and to drink of that bottle that 
was given him a little before : so being re- 
freshed, he addressed himself to his journey 
with his sword J drawn in his hand; for he 
said, I know not but some other enemy may 
be at hand. But he met with no other 
affront from Apollyon quite through the 
valley. 

Now at the end of this valley was another, 
called the Valley of the Shadow of Death, || 
and Christian must needs go through it, be- 
cause the way to the Celestial City lay through 
the midst of it. Now this valley is a very soli- 
tary place. The prophet Jeremiah thus de- 
scribes it: "A wilderness, a land of deserts 
and of pits; a land of drought, and of the 
shadow of death; a land that no man (but a 



liever's pilgrimage through this world to heaven. 
Low-spirited persons, of a gloomy turn, or under the 
power of some nervous disorder, are more usually ex- 
ercised in this manner than others; for the subtle 
enemy knows how to take advantage of our weak- 
ness, and to impress, if possible, distressing ideas on 
the mind, when it is most disposed to receive them. 
At such times the imagination is crowded with terri- 
ble ideas, every thing looks black and big with dan- 
ger, reason itself is disturbed in its exercises, and no 
real relief can be gained till the great Physician be 
pleased to restore health, both to body and soul. 

In addition to the foregoing, let it be observed, that 
we must not suppose our author intended to convey 
an idea, that all experience these trials in the same 
order and degree as Christian did. Evil spirits never 
fail, when not resisted by faith, to mislead, entangle, 
or perplex the soul, and many, not knowing fully 
Satan's devices, are apt, in the trying hour, to ascribe 
such a state wholly to desertion, which exceedingly 
enhances their distress; and as Bunyan had been 
greatly harassed in this way, he has given us a larger 
proportion of this shade than is met with by consistent 
believers, or than the Scriptures by any means give 
us reason to expect; and probably he meant hereby 
to state the outlines of his own experience in the pil- 
grimage of Christian ; all due honour must be given 
to the words of Christ, who has declared, " He that 
followeth me (Christ) shall not walk in darkness." 
Let us be found in a constant exercise of faith in the 
great and precious promises, then shall we rejoice 
evermore, and in every thing give thanks. 



BUNYAN'S COMPLETE WORKS. 



118 

Christian) passeth through, and where no man 
dwelt." Jer. ii. 6. 
Now here Christian was worse put to it 



than in his fight with Apollyon; as by the 
sequel you shall see. 



CHAPTER X. 

Christian sorely distressed in the Valley of the Shadow of Death, through which, however , he 

passes unhurt. 



I saw then in my dream, that when Chris- 
tian was got on the borders of the Shadow of 
Death, there met him two men, children of 
them that brought up an evil report of the 
good land, (Num. xiii.,) making haste to go 
back ;* to whom Christian spoke as follows : 

Whither are you going ? 

They said, Back ! back ! and we would have 
you to do so too, if either life or peace is 
prized by you. 

Why, what's the matter? said Christian. 

Matter ! said they : we were going that way 
as you are going, and went as far as we durst; 
and indeed we were almost past coming back : 
for had we gone a little further, we had not 
been here to bring the news to thee. 

But what have you met with ? said Chris- 
tian. 

Men. Why, we were almost in the Valley of 
the Shadow of Death, (Ps. xliv. 19 ;) but that 
by good hap we looked before us, and saw the 
danger before we came to it. 

But what have you seen ? said Christian. 

Men. Seen? Why the Valley itself, which 
is as dark as pitch : we also saw there the hob- 
goblins, satyrs, and - dragons of the pit : we 
heard also in that Valley a continual howling 
and yelling, as of people under unutterable 
misery, who there sat bound in affliction and 
irons ; and over that Valley hang the discour- 
aging clouds of confusion : death also doth 
always spread his wings over it. Job iii. 5 ; x. 



* Such we frequently meet with ; who set out with- 
out a sense of sin, true faith, real hope, and sincere 
love to Christ; and as sure as they go back from a 
profession, they bring up an evil report of the way to 
the kingdom of Christ. 

f See what it is, when men are left to will and 
choose for themselves, they prefer their own ways, 
though it be to destruction ; their wills are averse to 
God's, and they choose death in the error of their 
life ; but the faithful soul is under the reign of grace, 
and he chooses to obey the will of God, and to walk 
in the ways of God, though they are not pleasing to 
flesh and blood, hence true faith is tried, and a mere 
empty profession made manifest. 



22. In a word, it is every whit dreadful, being 
utterly without order. 

Then said Christian, I perceive not yet, by 
what you have said, but that this is my way to 
the desired haven. 

Men. Be it thy way ; we will not choose it 
for ours.f 

So they parted ; and Christian went on his 
way, but still with his sword drawn in his 
hand, for fear lest he should be assaulted. 

I saw then in my dream, so far as this Val- 
ley reached there was on the right hand a very 
deep ditch; that ditch is it unto which the 
blind have led the blind in all ages, and have 
both there miserably perished. J Again, be- 
hold, on the left hand there was a very dan- 
gerous quag, into which if even a good man 
falls he finds no bottom for his foot to stand 
on : into this quag King David once did fall, 
and had, no doubt, therein been smothered, 
had not he that is able plucked him out. 
Ps. lxix. 14. 

The pathway was here also exceeding nar- 
row, and therefore good Christian was the 
more put to it ; for when he sought in the dark 
to shun the ditch on the one hand, he was 
ready to tip over into the mire on the other : also 
when he sought to escape the mire, without 
great carefulness he would be ready to fall into 
the ditch. || Thus he went on, and I heard him 
here sigh bitterly : for besides the danger men- 
tioned above, the pathway was here so dark, 
that ofttimes when he lifted up his foot to go 



X The ditch on the right hand is error in principle, 
into which the blind (as to spiritual truths, blind 
guides) lead the blind, who are not spiritually en- 
lightened. The quag on the left hand, means outward 
sins and wickedness, which many fall into. Both are 
alike dangerous to pilgrims ; but the Lord will keep 
the feet of his saints. 1 Sam. ii. 9. 

|| A tender conscience is as much afraid of corrupt 
principles, as of sinful practices. This manifests the 
sincerity of the soul, even when a Christian is as- 
saulted by the most violent and complicated tempta- 
tions. 



THE PILGRIM'S PROGRESS. 



119 



forward, he knew not where, nor upon what 
he should set it next. 

About the midst of the Valley, I perceived 
the mouth of hell to be, and it stood also hard 
by the way-side: Now, thought Christian, 
what shall I do? And ever and anon the 
flame and smoke would come out in such 
abundance with sparks and hideous noises, 
(things that cared not for Christian's sword, 
as did Apollyon before,) that he was forced to 
put up his sword, and betake himself to another 
weapon, called all-prayer: so he cried in my 
hearing, " Lord, I beseech thee, deliver my 
soul." Ps. cxvi. 4; Eph. vi. 18. Thus he 
went on a great while, yet still the flames 
would be reaching towards him : also he heard 
doleful voices, and rushing to and fro, so that 
sometimes he thought he should be torn to 
pieces, or trodden down like mire in the streets. 
This frightful sight was seen, and these dread- 
ful noises were heard by him for several miles 
together : and coming to a place where he 
thought he heard a company of fiends* com- 
ing forward to meet him, he stopped, and be- 
gan to muse what he had best to do : some- 
times he had half a thought to go back ; then 
again he thought he might be half way 
through the Valley : he remembered also how 
he had already vanquished many a danger : 
and that the danger of going back might be 
much more than for to go forward. So he re- 
solved to go on: yet the fiends seemed to come 
nearer and nearer : but when they were come 
even almost at him, he cried out with a most 
vehement voice, " I will walk in the strength 
of the Lord God;" so they gave back, and 
came no further. 

One thing I would not let slip : I took no- 
tice that now poor Christian was so confounded 
that he did not know his own voice ; and thus 
I perceived it ; just when he was come over 
against the mouth of the burning pit, one of 
the wicked ones got behind him, and stepped 
up softly to him, and whisperingly suggested 
many grievous blasphemies to him, which he 



* But it may be asked, Why doth the Lord suffer 
his children to be so afflicted ? It is for his glory ,• it 
tries their faith in him, and excites prayer to him ; 
but his love abates not in the least towards them, 
since he lovingly inquires after them, "Who is there 
among you that feareth the Lord, and walketh in 
darkness, and hath no light ?" Then he gives most 
precious advice to them. Let him trust in the Lord, 
and stay himself upon his God. Isa. i. 10. 

f Now here the conscience manifests its tenderness 
by abhorring the evil of Satan's suggestions. Oh 



verily thought had proceeded from his own 
mind ! This put Christian more to it than any 
thing that he met with before, even to think 
that he should now blaspheme him that he 
loved so much before ; yet if he could have 
helped it he would not have done it : but he 
had not the discretion either to stop his ears 
or to know from whence those blasphemies 
came.f 

When Christian had travelled in this dis- 
consolate condition some considerable time, he 
thought he heard the voice of a man as going 
before him, saying, " Though I walk through 
the Valley of the Shadow of Death I will fear 
no ill, for thou art with me." % Ps. xxiii. 4. 

Then was he glad, and that for these rea- 
sons : first, because he gathered from thence, 
that some who feared God were in this Valley 
as well as himself : —secondly, for that he per- 
ceived God was with them, though in that dark 
and dismal state: and why not, thought he, 
with me? though, by reason of the imped- 
iment that attends this place I cannot per- 
ceive it: (Job ix. 11) — thirdly, for that he 
hoped (could he overtake them) to have com- 
pany by and by. So he went on, and called to 
him that was before ; but he knew not what to 
answer, for that he also thought himself to be 
alone. And by and by the day broke : then 
said Christian, He hath " turned the shadow 
of death into the morning." || Amos v. 8. 

Now morning being come, he looked back, 
not out of desire to return, but to see by the 
light of the day what hazards he had gone 
through in the dark : so he saw more perfectly 
the ditch that was on the one hand, and the 
quag that was on the other ; also how narrow 
the way was which led betwixt them both: 
also now he saw the hobgoblins, and satyrs, 
and dragons of the pit, but all afar off, for 
after break of the day they came not nigh : yet 
they were discovered to him according to that 
which is written, " He discovereth deep things 
out of darkness, and bringeth to light the 
shadow of death." Job xii. 22. 



what nigh access has the enemy to our hearts! But 
the Lord is also nigh, to save to the uttermost all wbo 
trust in him ; he will hear their cry, and save them. 
Ps. xxiii. 4. 

J The experience of other saints is very encour- 
aging, for the soul finds that others have gone before 
in dreadful and dreary paths. 

|| To walk in darkness, and not to be distressed for 
it, argues stupidity of soul. To have the light of 
God's countenance shine upon us, and not to rejoice 
and be thankful, is impossible. 



120 



BUNYAN'S COMPLETE WORKS. 



Now was Christian much affected with his 
deliverance from all the dangers of his solitary 
way ; which dangers, though he feared them 
more before, yet he saw them more clearly now, 
because the light of the day made them con- 
spicuous to him. And about this time the sun 
was rising; and this was another mercy to 
Christian : for you must note, that though the 
first part of the Valley of the Shadow of Death 
was dangerous ; yet this second part, which he 
was yet to go, was, if possible, far more dan- 
gerous :* for, from the place where he now 
stood, even to the end of the Valley, the way 
was all along set so full of snares, traps, gins, 
and nets, here, and so full of pits, pitfalls, deep 
holes, and shelvings down there ; that had it 
been dark, as it was when he came the first 
part of the way, had he had a thousand souls, 
they had in reason been cast away : but, as I 
said just now, the sun was rising. Then said 
he, " His candle shineth on my head, and by 
his light I go through darkness." Job xxix. 3. 

In this light therefore he came to the end of 
the Valley. Now I saw in my dream, that at 
the end of this Valley lay blood, bones, ashes, 
and mangled bodies of men, even of pilgrims 
that had gone this way formerly ; and while I 
was musing what should be the reason, I spied 
a little before me, a cave, where two giants, 
Pope and Pagan, f dwelt in old time ; by whose 
power and tyranny the men, whose bones, 

* This means the raging of persecution for the 
truth's sake, and those dreadful deaths which the mar- 
tyrs suffered in the cause of Christ and his glorious 
Gospel and precious salvation. But here Christian 
had the blessed light of the glorious Gospel. 

-f- The inhabitants of this kingdom are not thought 
to be in any immediate danger, either from Pope or 
Pagan. Yet something like the philosophical part of 
Paganism seems to be rising from the dead, while 
Popery grows more infirm than ever : and as, even by 
the confession of the late king of Prussia, who was a 
steady friend to the philosophical infidels, " they are 
by no means favourable to general toleration it is 
not improbable, (says the Rev. Mr. Scott,) but Pagan 
persecution may also in due time revive. Our author, 
however, has described no other persecution than what 



blood, ashes, &c, lay there were cruelly put to 
death. But by this place Christian went with- 
out much danger, whereat I somewhat won- 
dered ; but I have learnt since, that Pagan has 
been dead many a day ; and, as for the other, 
though he be yet alive, he is, by reason of age, 
and also of the many shrewd brushes that he 
met with in his younger days, grown so crazy 
and stiff in his joints, that he now can do little 
more than sit in his cave's mouth, grinning at 
pilgrims as they go by, and biting his nails 
because he cannot come at them. 

So I saw that Christian went on his way : 
yet at the sight of the old man that sat in the 
mouth of the cave, he could not tell what to 
think ; especially because he spoke to him, 
though he could not go after him, saying, 
"You will never mend till more of you be 
burned." But he held his peace, and set a 
good face on it, and so went by and catched no 
hurt.J Then sang Christian, 
" Oh world of wonders ! (I can say no less) 
That I should be preserv'd in that distress 
That I have met with here ! Oh blessed be 
That hand that from it hath deliver'd me. 
Dangers in darkness, devils, hell, and sin, 
Did compass me while I this vale was in : 
Yea, snares, and pits, and traps, and nets did lie 
My path about, that worthless, silly I 
Might have been catch'd, entangled, and cast down : 
But since I live, let Jesus wear the crown." 

Protestants in his time carried on against each other 
with very great alacrity. 

J Nothing shall harm us while we are followers of 
that which is good. This every faithful soul can tes- 
tify for the Lord will give grace and glory, and no 
good thing will be withheld from those who walk up- 
rightly. Such are the inestimable blessings conse- 
quent on steadfastly fighting the good fight of faith. 
The real Christian, amidst all his temptations, shall 
hold on his way, while his whole soul sings, " Let 
Jesus wear the crown." 

Then let my soul arise, 

And tread the tempter down : 
My Captain leads me forth 
To conquest and a crown. 
A feeble saint shall win the day, 
Tho' death and hell obstruct the way. Watts. 



THE PILGRIM'S PROGRESS. 



121 



CHAPTER XI. 

Christian meets with an excellent companion in Faithful, with whom he has much profitable 

conversation. 



Now as Christian went on his way, he came 
to a little ascent, which was cast up on pur- 
pose that pilgrims might see before them.* 
Up there, therefore, Christian went : and look- 
ing forward, he saw Faithful before him upon 
his journey. Then said Christian aloud, "Ho, 
ho ! so ho ! stay, and I will be your compan- 
ion." At that Faithful looked behind him ; to 
whom Christian cried, " Stay, stay, till I come 
to you but Faithful answered, " No, I am 
upon my life, and the avenger of blood is be- 
hind me." f 

At this Christian was somewhat moved, and 
putting to all his strength, he quickly got up 
with Faithful, and did also overrun him ; so the 
last was first. Then did Christian vain-glor- 
iously smile, because he had gotten the start of 
his brother : but not taking good heed to his 
feet, he suddenly stumbled and fell, and could 
not rise again until Faithful came up to help 
him. % 

Then I saw in my dream they went very 
lovingly on together, and had sweet discourse 
of all things that had happened to them in 
their pilgrimage : and thus Christian began : 

My honoured and well-beloved brother Faith- 
ful, I am glad that I have overtaken you : and 
that God has so tempered our spirits that we 
can walk as companions in this so pleasant a 
path. || 

Faithful. I had thought, dear friend, to have 
had your company quite from our town, but you 
did get the start of me j wherefore I was forced 
to come thus much of the way alone. 

Christian. How long did you stay in the city 
of Destruction, before you set out after me on 
your pilgrimage ? 

Faithful. Till I could stay no longer for 
there was great talk presently after you were 
gone out, that our city would, in a short time, 

* The Lord cares for his people : he has cast up, by 
means of his word and promises, many a little hill of 
prospect and comfort in their way, that they may look 
forward with pleasure and delight. 

f It is good to beware and be jealous of what com- 
pany we fall into. Many have joined hurtful profes- 
sors instead of profitable pilgrims. 

J How soon doth spiritual pride show its cursed 
head, in thinking we have outstripped another ! Then 
danger is near, a fall is at hand, if we humble not our- 
selves before the Lord. The very person's hand we 



with fire from heaven be burned down to the 
ground. 

Christian. What! and did your neighbours 
talk so ? 

Faithful. Yes, it was for a while in every body's 
mouth. 

Christian. What ! and did no more of them 
but you come out to escape the danger ? 

Faithful. Though there. was, as I said, a great 
talk thereabout, yet I do not think they did 
firmly believe it. For, in the heat of the dis- 
course, I heard some of them deridingiy speak 
of you and your desperate journey ; for so they 
called this your pilgrimage. But I did believe, 
and do still, that the end of our city will be 
with fire and brimstone from above ; and there- 
fore I have made my escape. 

Christian. Did you hear no talk of neighbour 
Pliable? 

Faithf ul. Yes, Christian, I heard that he fol- 
lowed you till he came to the slough of De- 
spond : where, as some said, he fell in ; but he 
would not be known to have so done ; but I am 
sure he was soundly bedaubed with that kind 
of dirt. 

Christian. And what said the neighbours to 
him? 

Faithful. He hath since his going back been 
had greatly in derision, and that among all 
sorts of people; some do mock and despise 
him, and scarce will any set him on work. He 
is now seven times worse than if he had never 
gone out of the city. 

Christian. But why should they be so set 
against him, since they also despised the way 
that he forsook ? 

Faithful. Oh, they say, " Hang him ; he is a 
turncoat ! he was not true to his profession :" 
I think God has stirred up even his enemies to 

need to help us, whom we had frequently under- 
valued. 

|| This episode, so to speak, with others of the same 
kind, gives our author a happy advantage of varying 
the characters and experiences of Christians, as found 
in real life; and of thus avoiding the common fault of 
making one man a standard for others, in the circum- 
stances of his religious progress. 

$ This is the case with every pilgrim. From the 
powerful convictions which he has from above, of his 
state and danger, he is urged by necessity to flee from 
the wrath to come. 



122 



BUNYAN'S COMPLETE WORKS. 



hiss at him, and make him a proverb, because 
he hath forsaken the way. Jer. xxix. 18, 19. 

Christian. Had you no talk with him before 
you came out? 

Faithful. I met him once in the streets, but he 
leered away on the other side, as one ashamed 
of what he had done : so I spake not to him.* 

Christian. Well, at my first setting out, I had 
hopes of that man; but now I fear he will 
perish in the overthrow of the city: for "it 
hath happened to him according to the true 
proverb, The dog is turned to his vomit again ; 
and the sow that was washed, to her wallowing 
in the mire." 2 Pet. ii. 22. 

Faithful. They are my fears of him too : but 
who can hinder that which will be ? 

Well, neighbour Faithful, said Christian, let 
us leave him, and talk of things that more im- 
mediately concern ourselves. Tell me now 
what you have met with in the way as you 
came: for I know you have met with some 
things, or else it may be writ for a wonder. 

Faithful. I escaped the slough that I perceived 
you fell into, and got up to the gate without 
that danger ; f only I met with one, whose name 
was Wanton, that had like to have done me a 
mischief. 

Christian. It was well you escaped her net ; 
Joseph was hard put to it by her, and he es- 
caped her as you did ; but it had like to have 
cost him his life. Gen. xxxix. 11, 13. But 
what did she say to you ? 

Faithful. You cannot think, but that you know 
something, what a flattering tongue she had ; 
she lay at me hard to turn aside with her, prom- 
ising me all manner of content. J 

Christian. Nay, she did not promise you the 
content of a good conscience. 

Faithful. You know that I mean all carnal 
and fleshly content. 

Christian. Thank God you have escaped her : 
" the abhorred of the Lord shall fall into her 
ditch." Prov. xxii. 14. 

Faithful. Nay, I know not whether I did 
wholly escape her or no.|| 



* Apostates from the profession of Christ cannot 
look his followers boldly in the face ; some convictions 
will follow them, till their hearts are hardened, and 
their consciences seared. 

f Though no sinner will flee from the wrath to come 
to Christ for salvation, till the Spirit has convinced of 
sin, and deserved wrath and destruction : yet all do 
not fall under the like despondency of soul, at first 
setting out. 

J Fleshly lusts will plead hard, and promise fair. 
Happy those who look to the Lord for power against 



Christian. Why, I trow you did not consent 
to her desires. 

Faithful. No, not to defile myself ; for I re- 
membered an old writing that I had seen which 
said, " her steps take hold on hell." Prov. v. 5 ; 
Job xxxi. 1. So I shut mine eyes, because I 
would not be bewitched with her looks : then 
she railed on me and I went my way. 

Christian. Did you meet with no other as- 
sault as you came ? 

Faithful. When I came to the foot of the hill 
called Difficulty, I met with a very aged man, 
who asked me what I was, and whither bound ? 
I told him that I was a pilgrim to the Celestial 
City. Then said the old man, Thou lookest 
like an honest fellow ; wilt thou be content to 
dwell with me, for the wages that I shall give 
thee ? Then I asked him his name, and where 
he dwelt? He said his name was Adam the 
first,$ and that he dwelt in the town of Deceit. 
Eph. iv. 22. I asked him then what was his 
work? and what the wages he would give? 
He told me, that his work was many delights ; 
and his wages, that I should be his heir at last. 
I further asked what house he kept, and what 
other servants he had ? So he told me that his 
house was maintained with all the dainties in 
the world, and that his servants were those of 
his own begetting. Then I asked how many 
children he had? He said, that he had but 
three daughters, "the Lust of the Flesh, the 
Lust of the Eyes, and the Pride of Life," (1 
John ii. 16 ;) and that I should marry them if 
I would. Then I asked how long time he 
would have me to live with him ? And he told 
me, as long as he lived himself. 

Christian. Well, and what conclusion came 
the old man and you to at last? 

Faithful. Why, at first I found myself some- 
what inclinable to go with the man, for I 
thought he spake very fair ; but looking in his 
forehead as I talked with him, I saw there 
written, "Put off the old man with his 
deeds." 

Christian. And how then? 



them, and eye his precious promises, that we may es- 
cape them. 

|| A jealous conscience is grieved for temptations of the 
flesh to lust, and can hardly quit itself of guilt. This 
makes the cleansing blood of Christ exceeding precious, 
while the soul is sunk into humility and self-loathing. 

£ That is original sin, and inward corruption, which 
has infected our whole nature. 

<H Blessed is the man who does not consult with flesh 
and blood, but looks to and obeys what is written by 
the Lord. 



THE PILGRIM'S PROGRESS. 



123 



Faithful Then it came burning hot into my 
mind, whatever he said and however he flat- 
tered, when he got me home to his house he 
would sell me for a slave. So I bid him for- 
bear to talk, for I would not come near the 
door of his house. Then he reviled me, and 
told me, that he would send such a one after 
me, that should make my way bitter to my 
soul. So I turned to go away from him ; but 
just as I turned myself to go thence I felt 
him take hold of my flesh, and give me such 
a deadly twitch back, that I thought he had 
pulled part of me after himself:* this made 
me cry, " O wretched man !" Eom. vii. 24. So 
I went on my way up the hill. 

Now, when I had got about half-way up I 
looked behind me, and saw one coming after 
me, swift as the wind; so he overtook me just 
about the place where the settle stands. 

Just there, said Christian, did I sit down to 
rest me; but being overcome with sleep, I 
there lost this roll out of my bosom. 

Faithful. But, good brother, hear me out: so 
soon as the man overtook me, he was but a 
word and a blow ; for down he knocked me, 
and laid me for dead. But when I was a little 
come to myself again, I asked him wherefore 
he served me so? He said, Because of thy 
secret inclination to Adam the first : f and with 
that he struck me another deadly blow on the 
breast, and beat me down backward : so I lay 
at his foot as dead as before. When I came to 
myself again I cried to him for mercy : but he 
said, I know not how to show mercy: and 
with that knocked me down again. He had 
doubtless made an end of me but that one 
came by and bid him forbear. 

Christian. Who was it that bid him forbear? 

Faithful. I did not know him at first, but as 
he went by I perceived the holes in his hands 
and his side : then I concluded that he was our 
Lord. So I went up the hill. 

Christian. The man that overtook you was 

* Though original sin is hard to be borne, it is good 
to be sensible of its evil. Though it makes us cry, 
" wretched \" yet it tends to keep up a sense of our 
want of Christ, and of the worth of him, and that 
nothing less than being delivered by the blood of 
Christ, will perfect our salvation. 

f This is afterwards explained to be Moses, or the 
law of God. Think not that the law reacheth only to 
outward actions : nay, but it reacheth to the thoughts 
and intents of the heart. It knocks a man's hopes 
down and curses him to death, even only for secretly 
inclining to sin. So strict, so spiritual, so pure, is the 
holy law of God. Hence none but self-righteous, vain- 
glorious souls can place the least confidence in their 



Moses. He spareth none, neither knoweth he 
how to show mercy to those that transgress his 
law. 

Faithful. I know it very well ; it was not the 
first time that he has met with me. It was he 
that came to me when I dwelt securely at 
home, and told me he would burn my house 
over my head if I stayed there. J 

Christian. But did you not see the house 
that stood there on the top of the hill on the 
side of which Moses met you? 

Faithful. Yes, and the lions too, before I came 
at it: — but, for the lions, I think they were 
asleep ; for it was about noon ; — and because I 
had so much of the day before me, I passed by 
the Porter, and came down the hill. 

Christian. He told me, indeed, that he saw 
you go by ; but I wish you had called at the 
house, for they would have show r ed you so 
many rarities, that you would scarce have 
forgot them to the day of your death. But 
pray tell me, did you meet nobody in the valley 
of Humility? 

Faithful. Yes, I met with one Discontent, w T ho 
would willingly have persuaded me to go back 
again with him : his reason was, for that the 
valley was altogether without honour. He 
told me moreover, that there to go was the 
way to disoblige all my friends, as Pride, Ar- 
rogancy, Self-Conceit, Worldly-Glory, with 
others, who he knew, as he said, would be 
very much offended if I made such a fool of 
myself as to wade through this valley. || 

Christian. Well, and how did you answ T er 
him? 

Faithful. I told him, That although all these 
that he named might claim kindred of me, 
and that rightly, (for indeed they were my re- 
lations according to the flesh ; ) yet since I be- 
came a pilgrim, they have disowned me, and I 
also have rejected them; and therefore they 
are to me now no more than if they had never 

obedience to the law, and trust in their own righteous- 
ness for justification. 

J That sinner who never had a threatening fiery 
visit from Moses, is yet asleep in his sins, and secure 
in his soul, though under the curse and wrath of the 
fiery law of God. 

|| Here observe the different experience of Chris- 
tians, in regard to the enemies they meet with. We 
do not read that Christian was attacked by Discon- 
tent, as Faithful was : but yet Faithful reasoned, and 
got the better of this enemy. Many pilgrims go on 
much more contented than others. The reasoning of 
faith will ever prevail over that discontent which 
springs from pride, arrogancy, self-conceit, and a 
thirst for worldly glory, riches, and pleasure. 



121: 



BUNYAN'S COMPLETE WORKS. 



been of my lineage. I told him, moreover, 
that as to this valley, he had quite misrepre- 
sented the thing; for "before honour is hu- 
mility," "and a haughty spirit before a fall." 
Therefore, said I, I had rather go through this 
valley to the honour that was so accounted by 
the wisest, than choose that which he esteemed 
most worthy our affections. 

Christian, Met you with nothing else in that 
valley? 

Faithful. Yes, T met with Shame ; but of all 
the men that I met with in my pilgrimage, he, 
I think, bears the wrong name. The other 
would be said nay, after a little argumentation 
and somewhat else, but that bold-faced Shame 
would never have done. 

Christian. Why, what did he say to you ? 

Faithful. What! why he objected against re- 
ligion itself; he said, it was a pitiful, low, 
sneaking business for a man to mind religion ; 
he said that a tender conscience was an un- 
manly thing; and that for a man to watch 
over his words and ways, so as to tie up him- 
self from that hectoring liberty that the brave 
spirits of the times accustomed themselves 
unto, would make him the ridicule of the 
times. He objected also, that but few mighty, 
rich, or wise, were ever of my opinion ; nor 
any of them neither, before they were per- 
suaded to be fools, and to be of a voluntary 
fondness to venture the loss of all for nobody 
knows what. John vii. 48 ; 1 Cor. i. 26 ; iii. 
18; Phil. iii. 7, 9. He moreover objected the 
base and low estate and condition of those that 
were chiefly the pilgrims of the times in which 
they lived ; also their ignorance, and want of 
understanding in all natural science. Yea, he 
did hold me to it at that rate also, about a great 
many more things than here I relate; as, that 
it was a shame to sit whining and mourning 
under a sermon, and a shame to come sighing 
and groaning home : that it was a shame to 
ask my neighbour forgiveness for petty faults, 
or to make restitution where I have taken 
from any. He said also, that religion made a 
man grow strange to the great, because of a 
few vices, which are called by finer names ; 
and made him own and respect the base, be- 

* Nothing can be a stronger proof that we have lost 
the image of God, than that shame which is natural 
to us, concerning the things of God. This, joined to 
the shame of man, is a very powerful enemy to God's 
truths, Christ's glory, and our soul's comfort. Better 
at once get rid of our apprehensions, by declaring 
boldly for Christ and his cause, than stand shivering 
on the brink of profession, ever dreading the loss of 



cause of the same religious fraternity; and is 
not this, said he, a shame ? * 

Christian. And what did you say to him ? 

Faithful. Say ! why I could not tell what to 
say at first. Yea, he put me so to it, that my 
blood came up in my face : even this Shame 
fetched it up, and had almost beat me quite 
off. But at last I began to consider that " that 
which is highly esteemed among men is had 
in abomination with God." Luke xvi. 15. 
And I thought again, This Shame tells me 
what men are ; but it tells me nothing what 
God, or the word of God is. And I thought 
moreover, that at the day of doom we shall 
not be doomed to death or life, according to 
the hectoring spirits of the world, but accord- 
ing to the wisdom and law of the Highest. 
Therefore, thought I, what God says is best, 
though all the men in the world are against 
it : seeing then that God prefers his religion ; 
seeing God prefers a tender conscience ; seeing 
they that make themselves fools for the king- 
dom of heaven are wisest ; and that the poor 
man that loves Christ is richer than the greatest 
man in the world that hates him — Shame, de- 
part, thou art an enemy to my salvation ; shall 
I entertain thee against my sovereign Lord ? 
how then shall I look him in the face at his 
coming? Should I now be ashamed of his 
ways and servants, how can I expect the bless- 
ing ? Mark viii. 38. But indeed this Shame 
was a bold villain ; I could scarce shake him 
out of my company : yea, he would be haunt- 
ing of me, and continually whispering me in 
the ear, with some one or other of the in- 
firmities that attend religion : but at last I 
told him, it was but in vain to attempt further 
in this business ; for those things that he dis- 
dained, in those I did see most glory : and so 
at last I got past this importunate one. And 
when I had shaken him off then I began to sing : 

" The trials that those men do meet withal, 
That are obedient to the heavenly call, 
Are manifold, and suited to the flesh, 
And come, and come, and come again afresh, 
That now, or sometimes else, we by them may 
Be taken, overcome, and cast away. 
Oh let the pilgrims, let the pilgrims, then 
Be vigilant, and 'quit themselves like men." 

our good name and reputation : for Christ says, (awful 
words,) " Whosoever shall be ashamed of me and of 
my words in this adulterous and sinful generation, of 
him also shall the Son of man be ashamed when he 
cometh in the glory of his Father." Mark viii. 38. It 
is one thing to be attacked by shame : and another 
thing to be conquered by it. 



THE PILGRIM 

Christian. I am glad, my brother, that thou 
didst withstand this villain so bravely ; for of 
all, as thou sayest, I think he had the wrong 
name : for he is so bold as to follow us in the 
streets and to attempt to put us to shame 
before all men : that is, to make us ashamed 
of that which is good * But if he was not 
himself audacious, he would never attempt to 
do as he does : but let us still resist him ; for, 
notwithstanding all his bravadoes, he pro- 
moteth the fool, and none else. " The wise 
shall inherit glory," said Solomon, "but 
shame shall be the promotion of fools." 
Prov. iii. 35. 

Faithful. I think we must cry to him, for help 
against Shame, that would have us be valiant 
for truth upon the earth. 

Christian. You say true : but did you meet 
nobody else in that valley ? 

Faithful. No, not I, for I had sunshine all the 



'S PROGRESS. 125 

rest of the way through that, and also through 
the Valley of the Shadow of Death. 

Christian. It was well for you ; I am sure it 
fared far otherwise with me : I had for a long 
season, as soon as almost I entered into that 
valley, a dreadful combat with that foul fiend 
Apollyon; yea, I thought verily he would 
have killed me, especially when he got me 
down, and crushed me under him, as if he 
would have crushed me to pieces: for as he 
threw me, my sword flew out of my hand ; 
nay, he told me he was sure of me ; but I 
cried to God, and he heard me, and delivered 
me out of all my troubles. Then I entered 
into the Valley of the Shadow of Death, and 
had no light for almost half the way through 
it. I thought I should have been killed there 
over and over : but at last day brake, and the 
sun arose, and I went through that which was 
behind with far more ease and quiet. 



CHAPTER XII. 

The picture of an empty professor accurately drawn in the character of Talkative, son of 

Mr. Say-well, of Prating-row. - 



Moreover I saw in my dream, that as they 
went on, Faithful, as he chanced to look on 
one side, saw a man, whose name is Talkative, 
walking at a distance besides them ;f for in 
this place there was room enough for them all 
to walk. He was a tall man, and something- 
more comely at a distance than at hand. To this 
man Faithful addressed himself in this manner : 

Friend, whither away ? are you going to the 
heavenly country ? 

Talkative. I am going to the same place. 

Faithful. That is well : then I hope we may 
have your good company. 

Talkative. With a yery good will will I be 
your companion. 

Faithful. Come on then, and let us go to- 
gether, and let us spend our time in discoursing 
of things that are profitable. 

* Christian experiences perfectly agree in regard to 
shame. No one ever set out for glory, but he was 
attacked by shame in the way. Giving way to 
shame, prevents much glory being brought to our 
Jesus, who is not ashamed to call us brethren. Heb. 
ii. 11. Alas ! we are prone to be ashamed of Christ, 
of his words, and of his ways, which should be our 
greatest glory. Oh let us cry for more boldness for 
Christ, our best friend, that shame may hide its pitiful 
head, and skulk away from us as our greatest enemy. 



Talkative. To talk of things that are good, to 
me is very acceptable, with you or with any 
other; and I am glad that I have met with 
those that incline to so good a work ; for, to 
speak the truth, there are but few that care 
thus to spend their time as they are in their 
travels ; but choose much rather to be speak- 
ing of things to no profit : and this hath been 
a trouble to me. 

Faithful. That is indeed a thing to be la- 
mented ; for what thing so worthy of the use 
of the tongue and mouth of men on earth, as 
are the things of the God of heaven ? 

Talkative. I like you wonderful well, for 
your sayings are full of conviction : and, I will 
add, what things are so pleasant, and what so 
profitable, as to talk of the things of God? 

What things so pleasant ? that is, if a man 

Asham'd of Jesus ! yes we may, 
When we've no sin to wash away, 
No tears to wipe, no joys to crave, 
Or no immortal soul to save. 

f There is a great difference between having notions 
in the head, and being able to talk of doctrines of 
grace, and experiencing the grace and power of those 
doctrines in the heart. Look to yourselves. 2 
John 8. 



126 



BUNYAN'S COMPLETE WORKS. 



hath any delight in things that are wonderful : 
for instance, if a man doth delight to talk of 
the history or the mystery of things; or if a 
man doth love to talk of miracles, wonders, or 
signs, where shall he find things recorded so 
delightful, and so sweetly penned, as in the 
Holy Scripture ? 

Faithful. That's true : but to be profited by 
such things in our talk be our chief design. 

Talkative. That is it that I said ; for to talk 
of such things is most profitable: for by so 
doing a man may get knowledge of many 
things; as, of the vanity of earthly things, 
and the benefit of things above. Thus in 
general : but more particularly, by this a man 
may learn the necessity of the new birth ; the 
insufficiency of our works : the need of Christ's 
righteousness, &c. Besides, by this a man may 
learn what it is to repent, to believe, to pray, 
to suffer, or the like ; by this also a man may 
learn what are the great promises and consola- 
tions of the Gospel, to his own comfort. Fur- 
ther, by this a man may learn to refute false 
opinions, to vindicate the truth, and also to 
instruct the ignorant.* 

Faithful. All this is true, and glad am I to 
hear these things from you. 

Talkative. Alas! the want of this is the cause 
that so few understand the need of faith, and 
the necessity of a work of grace in their souls, 
in order to eternal life ; but ignorantly live in 
the works of the law, by which a man can by 
no means obtain the kingdom of heaven. 

Faithful. But, by your leave, heavenly know- 
ledge of these is the gift of God ; no man at- 
taineth to them by human industry, or only by 
the talk of them. 

Talkative. All that I know very well : for a 
man can receive nothing except it be given 
him from heaven ; all is of grace, not of works : 
I could give you an hundred Scriptures for the 
confirmation of this. 

Well then, said Faithful, what is that one 
thing that we shall at this time found our dis- 
course upon ? 

Talkative. What you will: I will talk of 
things heavenly, or things earthly; things 
moral, or things evangelical; things sacred, 

* Is not here the very standard of orthodoxy? 
Hence observe, a mere professor may learn, like a 
parrot, to talk of sound doctrines, and may have a 
sound judgment concerning them ; while his heart is 
rotten, as to any experience of them, love to them, 
and the power and influence of them upon his affec- 
tions and his life. Many own Christ for their master 
now, whom as their judge he will condemn hereafter. 



or things profane; things past, or things to 
come ; things foreign, or things at home ; things 
more essential, or things circumstantial ; pro- 
vided that all be done to our profit. 

Now did Faithful begin to wonder; and 
stepping to Christian (for he walked all this 
while by himself) he said to him, but softly, 
What a brave companion have we got ! surely 
this man will make a very excellent pilgrim. 

At this Christian modestly smiled, and said, 
This man, with whom you are so taken, will 
beguile with this tongue of his twenty of them 
who know him not. 

Faithful. Do you know him then ? 

Christian. Know him? yes, better than he 
knows himself. 

Faithful. Pray what is he ? 

Christian. His name is Talkative ; he dwelleth 
in our town ; I wonder that you should be a 
stranger to him ; only I consider that our town 
is large. 

Faithful. Whose son is he? and whereabouts 
doth he dwell? 

Christian. He is the son of one Say-well, he 
dwelt in Prating-row ; and is known, of all that 
are acquainted with him, by the name of Talk- 
ative in Prating-row ; and, notwithstanding his 
fine tongue, he is but a sorry fellow.f 

Faithful. Well, he seems to be a very pretty 
man. 

Christian. That is, to them that have not 
a thorough acquaintance with him ; for he is 
the best abroad, near home he is ugly enough : 
your saying that he is a pretty man, brings to 
my mind what I have observed in the work of 
the painter, whose pictures show best at a dis- 
tance, but very near more unpleasing. 

Faithful. I am ready to think you do but 
jest, because you smiled. 

Christian. God forbid that I should jest 
(though I smiled) in this matter, or that I 
should accuse any falsely. I will give you a 
further discovery of him : this man is for any 
company, and for any talk ; as he talketh now 
with you, so will he talk when he is on the 
ale-bench ; and the more drink he hath in his 
crown, the more of these things he hath in his 
mouth : religion hath no place in his heart, or 

f Are we not forbid to speak evil of any man ? Ti- 
tus iii. 2. Is not Christian guilty of this ? No ; for 
where the glory of God, and honour of the Gospel is 
at stake, and there is danger of a brother's being de- 
ceived by a mere talkative, loose, wicked professor, 
here it is right, and the nature of things require it, 
that we should detect and expose such in a becoming 
spirit. 



THE PILGRIM'S PEOGEESS. 



127 



house, or conversation ; all he hath lieth in his 
tongue, and his religion is to make a noise 
therewith.* 

Faithful. Say you so? then I am in this man 
greatly deceived. 

Christian. Deceived ! you may be sure of it : 
remember the proverb, "They say, and do 
not ;" but " the kingdom of God is not in word, 
but in power." Matt, xxiii. 3 ; 1 Cor. iv. 20. 
He talketh of prayer, of repentance, of faith, 
and of the new birth ; but he knows but only 
to talk of them. I have been in his family, 
and have observed him both at home and 
abroad ; and I know what I say of him is the 
truth. His house is as empty of religion, as 
the white of an egg is of savour. There is 
there neither prayer, nor sign of repentance 
for sin ; yea, the brute, in his kind, serves God 
far better than he. He is the very stain, re- 
proach, and shame of religion, to all that know 
him, (Rom. ii. 23, 24;) it can hardly have a 
good word in all that end of the town where 
he dwells, through him. Thus say the com- 
mon people that know him — " A saint abroad, 
and a devil at home." His poor family finds 
it so : he is such a churl, such a railer at, and 
so unreasonable with his servants, that they 
neither know how to do for, or speak to him. 
Men that have any dealings with him say it is 
better to deal with a Turk than with him ; for 
fairer dealings they shall have at their hands. 
This Talkative, if it be possible, will go beyond 
them, defraud, beguile, and over-reach them. 
Besides, he brings up his sons to follow his 
steps : and if he finds in any of them a "foolish 
timorousness" (for so he calls the first appear- 
ance of a tender conscience,) he calls them 
fools and blockheads, and by no means will 
employ them in much, or speak to their com- 
mendation before others. For my part I am 
of opinion that he has by his wicked life caused 
many to stumble and fall ; and will be, if God 
prevents not, the ruin of many more.f 

* Such professors there are now, as there always 
were. The blessed cause is wounded by them, and 
the most glorious truths through them are brought 
into contempt. There is more hurt to be got by them, 
than from the utterly ignorant and profane. Shun 
and avoid such. 

| Read this and tremble, ye whose profession lies 
only on your tongue, but who never experienced the 
love and grace of Christ in your souls. Oh how do 
you trifle with the grace of God, and with the holy 
word of truth ! Oh what an awful account have you 
to give hereafter to a holy, heart-searching God ! Ye 
true pilgrims of Jesus, read this, and give glory to 
your Lord, for saving you from resting iu barren no- 



Faithfiil. Well, my brother, I am bound to 
believe you; not only because you say you 
know him, but also because like a Christian 
you make your reports of men. For I cannot 
think that you speak those things of ill will, 
but because it is even so as you say. 

Christian. Had I known him no more than 
you, I might perhaps have thought of him as 
at the first you did : yea, had I received this 
report at their hands only, that are enemies to 
religion, I should have thought it had been a 
slander, (a lot that often falls from bad men's 
mouths, upon good men's names and profes- 
sions:) but all these things, yea, and a great 
many more as bad, of my own knowledge, I 
can prove him guilty of. Besides, good men 
are ashamed of him ; they can neither call him 
brother nor friend : the very naming of him 
among them, makes them blush, if they know 
him. 

Faithful. Well, I see that saying and doing 
are two things, and hereafter I shall better ob- 
serve this distinction. 

Christian. They are two things indeed, and 
are as diverse as are the soul and the body ; for, 
as the body without the soul is but a dead car- 
cass, so saying, if it be alone, is but a dead 
carcass also. The soul of religion is the prac- 
tical part : " pure religion and undefiled, before 
God and the Father, is this : to visit the father- 
less and widows in their affliction, and to keep 
himself unspotted from the world." James i. 
22, 27. This Talkative is not aware of; he 
thinks that hearing and saying will make a 
good Christian ; and thus he deceiveth his own 
soul. Hearing is but as the sowing of the 
seed; talking is not sufficient to prove that 
fruit is indeed in the heart and life : and let us 
assure ourselves that at the day of doom men 
shall be judged according to their fruits, (Matt, 
xiii. 23;) it will not be said then, "Did you 
believe?" but "Were you doers, or talkers 
only?" % and accordingly shall they be judged. 

tions, and taking up with talking of truths ; and that 
he has given you to know the truth in its power, to 
embrace it in your heart, and to live and walk un- 
der its sanctifying influences. Who made you to 
differ? 

X Though sinners are redeemed, and their sins 
washed away by the blood of Christ — though by faith 
they are fully justified — though the gift of God is 
eternal life through Jesus Christ; yet none are par- 
takers of these invaluable blessings, but those who 
have living faith in Christ. And this faith, which is 
the gift of God, manifests itself by its obedience to the 
will of God, and in bringing forth fruits to the glory 
of God. Therefore let no one deceive himself; for 



128 



BUNYAN'S COMPLETE WORKS. 



The end of the world is compared to our har- 
vest; and you know men at harvest regard 
nothing but fruit. Not that anything can be 
accepted that is not of faith ; but I speak this 
to show you how insignificant the profession of 
Talkative will be at that day. 

Faithful. This brings to my mind that of 
Moses, by which he described the beast that is 
clean, (Lev. xi ; Deut. xiv.) — he is such an one 
that parteth the hoof and cheweth the cud; 
not that parteth the hoof only, or that chew- 
eth the cud only. The hare cheweth the cud, 
but yet is unclean, because he parteth not the 
hoof. And this truly resembleth Talkative ; 
he cheweth the cud, he seeketh knowledge ! he 
cheweth upon the word ; but he divideth not 
the hoof, but he parteth not with the way of 
sinners ; but, as the hare, he retaineth the foot 
of a dog or bear, and therefore he is unclean. 

Christian. You have spoken, for aught I 
know, the true Gospel sense of those texts. 
And I will add another thing : Paul calleth 
some men, yea, and those great talkers too, 
"sounding brass and tinkling cymbals;" that 
is, as he expounds them in another place, 
"things without life, giving sound." 1 Cor. 
xiii. 1, 3. " Things without life ;" that is, with- 
out the true faith and grace of the Gospel; 
and consequently things that shall never be 
placed in the kingdom of heaven among those 
that are the children of life, though their 
sound, by their talk, be as it were the tongue 
or voice of an angel. 

Faithful. Well, I was not so fond of his 
company at first, but am as sick of it now. 
What shall we do to be rid of him? 

Christian. Take my advice, and do as I bid 
you, and you shall find that he will soon be 
sick of your company too, except God shall 
touch his heart and turn it. 

Faithful. What would you have me to do ? 

Christian. Why, go to him, and enter into 
some serious discourse about the power of re- 
ligion ; and ask him plainly, when he has ap- 
proved of it, (for that he will,) whether this 
thing be set up in his heart, house, or conver- 
sation ? * 

Then Faithful stepped forward again, and 
said to Talkative, Come, what cheer? how is it 
now? 



faith without works is dead, and a dead faith never 
begets living hope upon arisen Saviour; nor will it 
avail, when he shall appear as the Judge. 

* Without this, all is empty notion, mere sound, and 
unavailing profession. Men only take up fancy for 
faith; the form of godliness, instead of the power: 



Talkative. Thank you, well; I thought we 
should have had a great deal of talk by this 
time. 

Faithful. Well, if you will, we will fall to 
it now ; and since you left it with me to state 
the question, let it be this : How doth the sav- 
ing grace of God discover itself when it is in 
the heart of man ? 

Talkative. I perceive, then, that our talk 
must be about the power of things : well, it is 
a very good question, and I shall be willing to 
answer you; and take my answer in brief 
thus : — first, where the grace of God is in the 
heart, it causeth there a great outcry against 
sin. Secondly — 

Faithful. Nay, hold, let us consider of one 
at once; I think you should rather say, It 
shows itself by inclining the soul to abhor its 
sin. 

Talkative. Why, what difference is there 
between crying out against, and abhorring of, 
sin? 

Faithful. Oh ! a great deal. A man may 
cry out against sin, of policy, but he cannot 
abhor it but by virtue of a godly antipathy 
against it : I have heard many cry out against 
sin in the pulpit, who yet can abide it well 
enough in the heart, house, and conversation. 
Joseph's mistress cried with a loud voice, as if 
she had been very holy ; but she would will- 
ingly, notwithstanding that, have committed 
uncleanness with him. Gen. xxxix. 11, 15. 
Some cry out against sin, even as the mother 
cries out against her child in her lap, when she 
calleth it slut, and naughty girl, and then falls 
to hugging and kissing it. 

Talkative. You lie at the catch, I perceive. 

Faithf ul. No, not I ; I am only for setting 
things right. But what is the second thing 
whereby you will prove a discovery of a work 
of grace in the heart? 

Talkative. Great knowledge of Gospel mys- 
teries. 

Faithful. This sign should have been first; 
but, first or last, it is also false ; for knowledge, 
great knowledge, may be obtained in the mys- 
teries of the gospel, and yet no work of grace 
in the soul. 1 Cor. xiii. Yea, if a man have 
all knowledge, he may yet be nothing, and so, 
consequently be no child of God. When 

and the old nature is dressed up in the specious ap- 
pearance of new pretensions. True faith will ever 
show itself by its fruits ; a real conversion, by the 
life and conversation. Be not deceived: God is not 
mocked with the tongue, if the heart is not right to- 
wards him in love and obedience. 



THE PILGRIM'S PROGRESS. 



129 



Christ said, M Do ye know all these things?" 
and the disciples had answered, Yes, — he 
added, " Blessed are ye if ye do them." He 
doth not lay the blessing in the knowing of 
them, but in the doing of them. For there is 
a knowledge that is not attended with doing : 
" he that knoweth his master's will, and doeth 
it not." A man may know like an angel, and 
yet be no Christian : therefore your sign of it 
is not true. Indeed, to know, is a thing that 
pleaseth talkers and boasters ; but to do, is that 
which pleaseth God. Not that the heart can 
be good without knowledge ; for without that 
the heart is naught. There are therefore two 
sorts of knowledge : knowledge that resteth in 
the bare speculation of things, and knowledge 
that is accompanied with the grace of faith 
and love, which puts a man upon doing even 
the will of God from the heart : the first of 
these will serve the talker; but without the 
other, the true Christian is not content : " Give 
me understanding, and I shall keep thy law ; 
yea, I shall observe it with my whole heart." 
Ps. cxix. 34. 

Talkative. You lie at the catch again ; this 
is not for edification. 

Faithful. Well, if you please, propound 
another sign how this work of grace discover- 
ed itself where it is. 

Talkative. Not I ; for I see we shall not 
agree. 

Faithful. Well, if you will not, will you give 
me leave to do it ? 

Talkative. You may use your liberty. 

Faithful. A work of grace in the soul dis- 
covereth itself either to him that hath it, or to 
standers by. 

To him that hath it, thus : it gives him con- 
viction of sin, especially of the defilement of 
his nature, and the sin of unbelief for the sake 
of which he is sure to be damned, if he findeth 
not mercy at God's hand, by faith in Jesus 
Christ. Mark xvi. 16 ; John xvi. 8, 9 ; Eom. 
vii. 24. This sight and sense of things worketh 
in him sorrow and shame for sin ; he findeth, 
moreover, revealed in him the Saviour of the 
world, and the absolute necessity of closing 
with him for life ; at the which he findeth 
hungerings and thirstings after him ; to which 
hungerings, &c, the promise is made. Ps. 

* This, and this only, is what will evidence that we 
are real disciples of Christ, honour his name and his 
truths, and recommend his religion in the world. 
Without this power of godliness, we have only a name 
to live, while we are dead to the power of the Gospel. 
Examine yourself : look to your ways. 
9 



xxxviii. 18; Jer. xxxi. 19; Matt. v. 6; Acts iv. 
12; Gal. i. 15, 16; Rev. xxi. 6. Now accord- 
ing to the strength or weakness of his faith in 
his Saviour, so is his joy and peace, so is his 
love to holiness, so are his desires to know him 
more, and also to serve him in this world. But 
though, I say, it discovereth itself thus unto 
him, yet it is but seldom that he is able to 
conclude that this is a work of grace : because 
his corruptions now, and his abused reason, 
make his mind to misjudge in this matter : 
therefore in him that hath his work, there is 
required a very sound judgment, before he can 
with steadiness conclude that this is a work 
of grace. 

To others it is thus discovered : — 1. By an 
experimental confession of his faith in Christ. 
2. By a life answerable to that confession ; to 
wit, a life of holiness, heart-holiness : family- 
holiness, (if he hath a family,) and by conver- 
sation-holiness in the world ; which in the 
general teacheth him inwardly to abhor his 
sin, and himself for that in secret ; to suppress 
it in his family, and to promote holiness in the 
world: not by talk only, as an hypocrite or 
talkative person may do, but by a practical 
subjection in faith and love to the power of 
the word.* Ps. 1. 23; Ezek. xx. 43; Matt. v. 8 ; 
John xiv. 15 ; Rom. x. 9, 10 ; Phil. iii. 17, 20. 
And now, sir, as to this brief description of 
the work of grace, and also the discovery of it, 
if you have aught to object, object; if not, 
then give me leave to propound to you a 
second question. 

Talkative. Nay, my part is not now to object, 
but to hear : let me therefore have your second 
question. 

Faithful. It is this : Do you experience this 
first part of the description of it ; and doth 
your life and conversation testify the same? or 
standeth your religion in word or tongue, and 
not in deed and truth f Pray, if you incline to 
answer me in this, say no more than you know 
the God above will say Amen to; and also 
nothing but what your conscience can justify 
you in : " for not he who commendeth himself 
is approved, but whom the Lord commendeth." 
Besides, to say I am thus and thus, when my 
conversation and all my neighbours tell me I 
lie, is great wickedness. f 

Then Talkative at first began to blush ; but 
recovering himself, thus he replied : You come 

f Blessed, faithful dealing ! Oh that it was more 
practised in the world and in the church ! How then 
would vain talkers be detected in the one, and driven 
out of the other ! 



130 



BUXYAN'S COMPLETE WORKS. 



now to experience, to conscience, and God; 
and to appeal to him for justification of what 
is spoken : this kind of discourse I did not ex- 
pect ; nor am I disposed to give an answer to 
such questions; because I count not myself 
bound thereto, unless you take upon you to be 
a catechiser : and though you should so do, yet 
I may refuse to make you my judge. But I 
pray, will you tell me why you ask me such 
questions ? * 

Faithful. Because I saw you forward to talk, 
and because I knew not that you had aught 
else but notion. Besides, to tell you all the 
truth, I have heard of you, that you are a man 
whose religion lies in talk, and that your con- 
versation gives this your profession the lie. 
They say you are a spot among Christians ; 
and that religion fareth the worse for your un- 
godly conversation; that some already have 
stumbled at your wicked ways, and that more 
are in danger of being destroyed thereby ; your 
religion, and an ale-house, and covetousness, 
and uncleanness, and swearing, and lying, and 
vain company-keeping, &c, will stand to- 
gether. The proverb is true of you, which is 
said of a harlot, to wit, that "she is a shame 
to all women ;" so you are a shame to all pro- 
fessors. 

Talkative. Since you are ready to take up re- 
ports, and to judge so rashly as you do, I can- 
not but conclude you are some peevish or mel- 
ancholic man, not fit to be discoursed with: 
and so adieu.f 

Then came up Christian, and said to his 
brother, I told you how it would happen ; your 
words and his lusts could not agree. He had 
rather leave your company than reform his 
life ; but he is gone, as I said : let him go, the 

* Heart-searching, soul-examining, and close ques- 
tioning of the conduct of life, will not do with talk- 
ative professors. Ring a peal on the doctrines of 
grace, and many will chime in with you ; but speak 
closely how grace operates upon the heart, and in- 
fluences the life to follow Christ in self-denying obe- 
dience, they cannot bear it : they are offended with 
you, and will turn away from yon, and call you 
legal. 

f Where the heart is rotten, it will ward off convic- 
tion, turn from a faithful reprover, condemn him, and 
justify itself. Faithful dealing will not do for un- 



loss is no man's but his own : he has saved us 
the trouble of going from him ; for, he contin- 
uing (as I suppose he will do) as he is, he 
would have been but a blot in your company : 
besides, the apostle says, "From such with- 
draw thyself." 

Faithful. But I am glad Ave had this little 
discourse with him ; it may happen that he 
will think of it again : however, I have dealt 
plainly w T ith him, and so am clear of his blood 
if he perisheth.J 

Christian. You did well to talk so plainly 
to him as you did ; there is but little of this 
faithful dealing with men now-a-days, and that 
makes religion to stink so in the nostrils of 
many as it doth : for there are these talkative 
fools, whose religion is only in words, and are 
debauched and vain in their conversation, that, 
being so much admitted into the fellowship of 
the godly, do puzzle the world, blemish Chris- 
tianity, and grieve the sincere. I wish that all 
men would deal with such as you have done ; 
then should they be either made more com- 
formable to religion, or the company of saints 
would be too hot for them. Then did Faithful 
say— 

" How Talkative at first lifts up his plumes ! 
How bravely doth he speak ! How he presumes 
To drive down all before him ! But so soon 
As Faithful talks of heart-work, like the moon 
That's past the full, into the wane he goes : 
And so will all but he that heart-work knows." 

Thus they went on talking of what they had 
seen by the way, and so made that way easy 
which would otherwise no doubt have been 
tedious to them : for now they went through 
a wilderness.|| 

faithful souls. Mind not that, but be faithful to the 
truth. 

J Mind this. These are right principles to act from, 
and right ends to have in view, in faithful reproving, 
or aiming to convict our fellow-sinners. Study and 
pursue these. 

|| Spiritual observations and conferences on past ex- 
periences are very enlivening to the soul. They very 
often change the wilderness of dejection into a garden 
of delights ; and so beguile the weary steps of pil- 
grims through tedious paths. Christians, look 
more to Christ, and talk more to each other of his 
love to you, and dealings with you. 



THE PILGRIM'S PROGRESS. 



131 



CHAPTER XIII. 

Persecution exhibited, in the treatment of Christian and Faithful in Vanity Fair. 



Now when Christian and Faithful were got 
almost quite out of this wilderness, Faithful 
chanced to cast his eye back, and spied one 
coming after them, and he knew him. Oh ! 
said Faithful to his brother, who comes yon- 
der? Then Christian looked, and said, It is 
my good friend Evangelist. Ay, and my 
good friend too, said Faithful ; for it was he 
that set me in the way to the gate. Now as 
Evangelist came up unto them, he thus 
saluted them : 

Peace be with you, dearly beloved ; and 
peace be to your helpers. 

Christian. Welcome, welcome, my good 
Evangelist, the sight of thy countenance 
brings to my remembrance thy ancient kind- 
ness and unwearied labours for my eternal 
good. 

And a thousand times welcome, said good 
Faithful; thy company, O sweet Evangelist, 
how desirable is it to us poor pilgrims ! * 

Then said Evangelist, How hath it fared 
with you, my friends, since the time of our 
last parting? what have you met with, and 
how have you behaved yourselves?! 

Then Christian and Faithful told him of all 
things that had happened to them in the way ; 
and how, and with what difficulty, they had 
arrived to that place. 

Right glad am I, said Evangelist, not that 
you have met with trials, but that you have 
been victors, and for that you have, not- 
withstanding many weaknesses, continued in 
the way to this very day. I say, right glad 
am I of this thing, and that for my own sake 
and yours. I have sowed and you have reaped ; 
and the day is coming, when " both he that 
sowed and they that reaped shall rejoice to- 
gether ;" that is, if you hold out ; " for in due 
time ye shall reap, if you faint not." John iv. 
36 ; Gal. vi. 9. The crown is before you, and 
it is an uncorruptible one ; " so run that you 
may obtain it." Some there be that set out 

* A sincere and cordial love for Gospel ministers, 
under a sense of their being made instrumental to our 
soul's profit, is a sure and a blessed sign of a pilgrim's 
spirit. 

f To inquire after the concerns and prosperity of the 
soul, should always be the business of faithful ministers 
of Christ ; but is not this sadly neglected ? Oh how 
often do ministers visit and depart, without close ex- 



for this crown, and after they have gone far 
for it, another comes in and takes it from 
them ; " hold fast therefore that you have, let 
no man take your crown," (1 Cor. iv. 24, 27; 
Rev. iii. 1:) you are not yet out of the gun- 
shot of the devil : " you have not resisted unto 
blood, striving against sin :" let the kingdom 
be always before you, and believe steadfastly 
concerning things that are invisible : let noth- 
ing that is on this side the other world get 
within you : and, above all, look well to your 
own hearts, and to the lusts thereof, for they 
are " deceitful above all things, and desperately 
wicked :" set your faces like a flint ; you have 
all power in heaven and earth on your side.t 

Then Christian thanked him for his ex- 
hortation; but told him withal, that they 
would have him speak further to them for 
their help the rest of the way ; and the rather, 
for that they well knew that he was a prophet, 
and could tell them of things that might 
happen unto them, and how they might resist 
and overcome them. To which request Faith- 
ful also consented. So Evangelist began as 
followeth : 

My sons, you have heard in the words of the 
truth of the Gospel, that " you must through 
many tribulations enter into the kingdom of 
heaven." And again, that " in every city, 
bonds and afflictions abide on you;" and 
therefore you cannot expect that you should 
go long on your pilgrimage without them, in 
some sort or other. You have found some- 
thing of the truth of these testimonies upon 
you already, and more will immediately fol- 
low : for now, as you see, you are almost out 
of this wilderness, and therefore you will soon 
come into a town, that you will by and by see 
before you; and in that town you will be 
hardly beset with enemies, who will strain 
hard but they will kill you ; and be you sure 
that one or both of you must seal the testi- 
mony which you hold with blood: but "be 

perimental converse with their people ! Hence both 
suffer present loss, and much harm is the consequence. 

J Here is a blessed word of encouragement, of warn- 
ing and of exhortation, to be steadfast in faith,: joyful 
in hope, watchful over our hearts, and to abound in 
the work of the Lord. All this is constantly necessary 
for pilgrims. Faithful ministers will give advice, and 
pilgrims will be thankful for such. 



132 



BUNYAN'S COMPLETE WORKS. 



you faithful unto death, and the King will 
give you a crown of life." He that shall die 
there, although his death will be unnatural, 
and his pains perhaps great, he will yet have 
the better of his fellow, not only because he 
will be arrived at the Celestial City soonest, 
but because he will escape many miseries that 
the other will meet with in the rest of his 
journey. But when you are come to the town, 
and shall find fulfilled what I have here re- 
lated, then remember your friend, and 'quit 
yourselves like men ; and commit the keeping 
of your souls to your God in "well-doing, as 
unto a faithful Creator." * 

Then I saw in my dream, that when they 
were got out of the wilderness, they presently 
saw a town before them; the name of that 
town' is Vanity; and at that town there is a 
fair kept, called Vanity Fair: it is kept all 
the year long : it beareth the name of Vanity 
Fair, because the town where it is kept is 
"lighter than vanity," and also, because all 
that is there sold, or that cometh thither, is 
vanity. As is the saying of the wise, "AH 
that cometh is vanity." Eccles. i. 2, 14; ii. 17; 
xi. 8 ; Isa. xl. 17. 

This fair is no new-erected business, but a 
thing of ancient standing : I will show you the 
original of it. 

Almost five thousand years agone, there were 
pilgrims walking to the Celestial City, as these 
two honest persons are : and Beelzebub, Apol- 
lyon, and Legion, with their companions, per- 
ceiving, by the path that the pilgrims made, 
that their way to their city lay through this 
town of Vanity, they contrived here to set up 
a fair; a fair, wherein should be sold all sorts 
of vanity • and that it should last all the year 
long : therefore, at this fair, are all such mer- 
chandise sold,, as houses, lands, trades, places, 
honours, preferments, titles, countries, king- 
doms, lusts, pleasures; and delights of all 
sorts, as whores, bawds, wives, husbands, chil- 

* Woe unto them that fold their hands, and fall 
asleep in strong confidence! You see what hard work 
yet lay before these pilgrims. Let us ever remember, 
this is not our rest. We must be pressing forward, 
fighting the good fight of faith, labouring to, enter 
into that rest which remaineth for the people of God: 
looking diligently, lest we fail of the grace of God. 
Heb. xii. 5. 

■\ A just description of this wicked world. How 
many, though they profess to be pilgrims, have never 
yet set one foot out of this fair, but live in it all the 
year round ! They walk according to the course of 
this world. Eph. ii. 2. For the god of this world hath 
blinded their mind. 1 Cor. iv. 4. You cannot be a 



dren, masters, servants, lives, blood, bodies, 
souls, silver, gold, pearls, precious stones, and 
what not ! 

And moreover, at this fair there is at all 
times to be seen jugglings, cheats, games, 
plays, fools, apes, knaves and rogues, and that 
of every kind. 

Here are to be seen too, and that for nothing, 
thefts, murders, adulteries, false-swearers, and 
that of a blood-red colour, f 

And as in other fairs of less moment, there 
are several rows and streets under their proper 
names, where such wares are vended, so here 
likewise you have the proper places, rows, 
streets, (viz. countries and kingdoms,) where 
the wares of this fair are soonest to be found. 
Here is the Britain row, the French row, the 
Italian row, the Spanish row, the German row, 
.where several sorts of vanities are to be sold. 
But as in other fairs some one commodity is 
as the chief of all the fair, so the ware of Borne 
and her merchandise is greatly promoted in 
this fair: only our English nation, with some 
others, have taken a dislike thereat. J 

Now, as I said, the way to the Celestial City 
lies just through the town where this lusty 
fair is kept : and he that will go to the city, 
and yet not go through this town "must needs 
go out of the world." The Prince of princes 
himself, when here, went through this town to 
his own country, and that upon a fair day too : 
yea, and as I think, it was Beelzebub, the chief 
lord of this fair, that invited him to buy of his 
vanities; yea, would have made him lord of 
the fair, would he but have done him reverence 
as he went through the town : yea, because he 
was such a person of honour, Beelzebub had 
him from street to street, and showed him 
all the kingdoms of the world in a little time, 
that he might, if possible, allure that Blessed 
One to cheapen and buy some of his vanities ; 
but he had no mind to the merchandise, and 
therefore left the town without laying out so 

pilgrim, if you are not delivered from this world and 
its vanities ; for if you love the world, if it has your 
supreme affections, the love of God is not in you. 1 
John ii. 15. You have not one grain of faith in 
Jesus. 

% The doctrine of the Church of Rome. It is much 
to be wished, that the vile presumption of man's bar- 
tering with God, and purchasing a title to heaven, by 
his performing terms and conditions of salvation, 
meriting heaven by his good works, and procuring 
justification by his own obedience, to the exalting his 
pride, and the debasing the work and glory of Christ, 
was totally rejected by us. But alas ! these proud, 
unscriptural notions too much prevail. 



THE PILGRIM'S PROGRESS. 



133 



much as one farthing upon these vanities. 
Matt, iv. 8, 9; Luke iv. 5, 7. This fair, there- 
fore, is an ancient thing, of long standing, and 
a very great fair. 

Now these pilgrims, as I said, must needs go 
through this fair. Well, so they did; but, be- 
hold, even as they entered into the fair, all the 
people in the fair were moved, and the town 
itself, as it were, in a hubbub about them : and 
that for several reasons : for, 

First, The pilgrims were clothed with such 
kind of raiment, as was diverse from the rai- 
ment of any that traded in that fair. The 
people, therefore, of the fair, made a great 
gazing upon them : some said they were fools, 
(1 Cor. iv. 9, 10;) some, they were bedlams; 
and some, they were outlandish men. 

Secondly, And, as they wondered at their 
apparel, so they did likewise at their speech ; 
for few could understand what they said : they 
naturally spoke the language of Canaan; but 
they that kept the fair, were the men of this 
•world : so that from one end of the fair to the 
other, they seemed barbarians each to the 
other. 

Thirdly, But that which did not a little 
amuse the merchandisers was, that these pil- 
grims set very light by all their wares ; they 
cared not so much as to look upon them ; and 
if they called upon them to buy, they would 
put their fingers in their ears, and cry, " Turn 
away mine eyes from beholding vanity," (Ps. 
cxix. 37 ;) and look upwards, signifying, that 
their trade and traffic was in heaven. 

One chanced, mockingly, beholding the car- 
riages of the men, to say unto them, " What 
will ye buy ?" but they looking gravely upon 
him, said, We " buy the truth !" * Pro v. xxiii. 
29. At that, there was an occasion taken to 
despise the men the more : some mocking, some 
taunting, some speaking reproachfully, and 
some calling upon others to smite them. At 
last, things came to a hubbub and great stir in 

* An odd reply. What do they mean ? That they 
are neither afraid nor ashamed to own, what was the 
one object of their soul's pursuit — the Truth. Under- 
stand hereby that the whole world, which lieth in 
wickedness, suffer themselves to be deceived by a lie, 
and arc under the delusion of the father of lies. In 
opposition to this, all believers in Christ are said to 
be of the truth. 1 John iii. 19. They know and be- 
lieve that capital truth with which God speaks from 
heaven, " This is my beloved Son, in whom I am well 
pleased." Matt. iii. 17. This truth, that Jesus is the 
Son of God, and our only Saviour, lies at the founda- 
tion of all their hope; and to get more acquainted 
with him, is the grand object of their pursuit. For 



the fair, insomuch that all order was con- 
founded. Now was word presently brought to 
the great one of the fair, who quickly came 
down, and deputed some of his most trusty 
friends to take those men into examination, 
about whom the fair was almost overturned. 
So the men were brought to examination ; and 
they that sat upon them, asked them whence 
they came, whither they went, and what they 
did there in such an unusual garb ? The men 
told them that they were pilgrims and strangers 
in the world ; and that they were going to their 
own country, which was the heavenly Jeru- 
salem, (Heb. xi. 13, 16 ;) and that they had 
given no occasion to the men of the town, nor 
yet to the merchandisers, thus to abuse them, 
and to stop them in their journey ; except it 
was for that, when one asked them what they 
would buy, they said they would buy the 
truth. But they that were appointed to exam- 
ine them, did not believe them to be any other 
than bedlams and mad, or else such as came to 
put all things into confusion in the fair. There- 
fore they took them and beat them, and be- 
smeared them with dirt, and then put them 
into the cage, that they might be made a spec- 
tacle to all the men in the fair.f Therefore 
they lay for some time, and were made the 
objects of any man's sport or malice, or revenge ; 
the great one of the fair laughing still at all 
that befell them. But the men being patient, 
and " not rendering railing for railing, but 
contrariwise, blessing," and giving good words 
for bad, and kindness for injuries done, some 
men in the fair that were more observing and 
less prejudiced than the rest, began to check 
and blame the baser sort, for their continual 
abuses done by them to the men: they there- 
fore in angry manner let fly at them again, 
counting them as bad as the men in the cage, 
and telling them, that they seemed confede- 
rates, and should be made partakers of their 
misfortune. The others replied, that, for aught 

this the world hates them ; and Satan, who is an 
enemy to this truth, stirs up the world against 
them. " For, (says our Lord,) they are not of the 
world, even as I am not of the world." John xvii. 
16. 

f If we possess nothing to distinguish us from the 
rest of the world, which lieth in wickedness, and for 
which they will hate and despise us, we have no 
reason to conclude that we are new creatures in Christ 
Jesus. If we are Christ's, we must become fools for 
Christ, and be counted as mad by those who know not 
Christ ; for if alive to Christ, we shall be crucified to 
the world. "Woe be unto you, if all men speak well 
of you !" saith Christ. Luke vi. 26. 



134 



B TJNYAN 'S COMPLETE WORKS. 



they could see, the men were quiet and sober, 
and intended nobody any harm : and that there 
were many that traded in their fair, that were 
more worthy to be put into the cage, yea, and 
pillory too, than were the men that they had 
abused. Thus after divers words had passed 
on both sides, (the men behaving themselves 
all the while very wisely and soberly before 
them,) they fell to some blows among them- 
selves, and did harm one to another.* Then 
were these two poor men brought before their 
examiners again, and there charged as being 
guilty of the late hubbub that had been in the 
fair. So they beat them pitifully and hanged 
irons upon them, and led them in chains up 
and down the fair, for an example and terror 
to others, lest any should speak in their be- 
half, or join themselves unto them. But Chris- 
tian and Faithful behaved themselves yet more 
wisely, and received the ignominy and shame 
that was cast upon them, with so much meek- 
ness and patience, that itf won to their side 
(though but few in comparison of the rest) 
several of the men in the fair. This put the 
other party yet into a greater rage, inso- 
much that they concluded the death of these 
two men. Wherefore they threatened, that 
neither cage nor irons should serve their 
turn, but that they should die for the abuse 
they had done, and for deluding the men of 
the fair. 

Then they were remanded to the cage again, 
until further order should be taken with them. 
So they put them in, and made their feet fast 
in the stocks. 

Here, therefore, they called again to mind, 
what they had heard from their faithful friend 
Evangelist, and were the more confirmed in 
their ways and sufferings by what he told them 
would happen to them. They also now com- 
forted each other, that whose lot it was to 
suffer, even he should have the best of it ; there- 
fore each man secretly wished that he might 
have that preferment ; but committing them- 
selves to the all-wise disposal of Him that 
ruleth all things, with much content they 



* It is common for the world to be divided in 
their opinions about pilgrims. A Christian conduct 
and behaviour will put to silence the gainsaying 
of some wicked men; and sometimes win others 
to become followers of Christ. pilgrims, look 
well to your spirit, temper and conduct, towards 
the men of this world, who keep vanity fairs all the 
year. 

f It is acting in the spirit and temper of Christ, 
that will gain adversaries over to him ; whereas a con- 



abode in the condition in which they were, 
until they should be otherwise disposed of. 

Then a convenient time being appointed, 
they brought them forth to their trial, in order 
to their condemnation. When the time was 
come, they were brought before their enemies, 
and arraigned. The judge's name was Lord 
Hate-good ; their indictment was one and the 
same in substance, though somewhat varying 
in form ; the contents whereof was this : 

" That they were enemies to, and disturbers 
of their trade ; that they had made commotions 
and divisions in the town, and had won a party 
to their own most dangerous opinions, in con- 
tempt of the law of their prince." J 

Then Faithful began to answer that he had 
only set himself against that which had set 
itself against Him that is higher than the 
highest. And, said he, as for disturbance I make 
none, being myself a man of peace ; the par- 
ties that were won to us, were won by behold- 
ing our truth and innocence, and they are only 
turned from the worse to the better. And as 
to the king you talk of, since he is Beelzebub, 
the enemy of our Lord, I defy him and all his 
angels. 

Then proclamation was made, that they that 
had aught to say for their lord the king, against 
the prisoner at the bar, should forthwith appear 
and give in their evidence. So there came in 
three witnesses, to wit, Envy, Superstition, and 
Pickthank : they were then asked, if they knew 
the prisoner at the bar ; and what they had to 
say for their lord the king against him? 

Then stood forth Envy, and said to this effect : 
My lord, I have known this man a long time, 
and will attest upon my oath before this hon- 
ourable bench, that he is — 

Judge. Hold, give him his oath. 

So they sware him. Then he said, My lord, 
this man, notwithstanding his plausible name, 
is one of the vilest men in our country ; he 
neither regardeth prince nor people, law nor 
custom ; but doeth all that he can to possess 
all men with certain of his disloyal notions, 
which he in the general calls "principles 



trary spirit is a dishonour to Christ, a reproach to his 
cause, never did good to others, nor left the soul in 
the solid possession of the peace of God. 

J You see your calling, brethren. Has no such in- 
dictment been ever brought against you ? Then it is 
to be feared, what Pharaoh said to the Israelites may 
be said to you : Ye are idle, ye are idle, in the ways 
of the Lord ; ye want love to his name, fervency for 
his truth, and zeal for his glory, and the good of pre- 
cious souls. 



THE PILGRIM'S PROGRESS. 



135 



of faith and holiness." And, in particular, I 
heard him once myself affirm, that Christianity 
and the customs of our town of Vanity were 
diametrically opposite, and could not be recon- 
ciled. By which saying, my lord, he doth at 
once not only condemn all our laudable doings, 
but us in the doing of them. 

Then said the judge unto him, Hast thou any 
more to say ? 

Envy. My lord, I could say nmch more, only 
I would not be tedious to the court. Yet, if 
need be, when the other gentlemen have given 
in their evidence, rather than any thing shall 
be wanting that will despatch him, I will en- 
large my testimony against him. So he was 
bid to stand by.* 

Then they called Superstition, and bid him 
look upon the prisoner : they also asked, what 
he could say for their lord the king against 
him? Then they sware him ; so he began : 

My lord, I have no great acquaintance with 
this man, nor do I desire to have further know- 
ledge of him ; however, this I know, that he is 
a very pestilent fellow, from some discourse 
that the other day I had with him in this town ; 
for then, talking with him, I heard him say 
that our religion was naught, and such by which 
a man could by no means please God. Which 
saying of his, my lord, your lordship very well 
knows, what necessarily thence will follow, to 
wit, that we still do worship in vain, are yet in 
our sins, and finally will be damned ; and this 
is that which I have to say.f 

Then was Pickthank sworn, and bid say what 
he knew in behalf of their lord the king against 
the prisoner at the bar. 

My lord, and you, gentlemen all, this fellow 
I have known of a long time, and have heard 
him speak things that ought not to be spoken ; 
for he hath railed on our noble prince Beelze- 
bub, and hath spoken contemptibly of his hon- 
ourable friends, whose names are the Lord Old- 

* The spirit of wisdom asks, " Who is able to stand 
before envy ?" Prov. xxvii. 4. Envy is the very tem- 
per of the devil. It is natural to us all. But why 
should the children of this world envy God's children ? 
for they are strangers to the spiritual good things they 
enjoy. They neither seek them, nor care for them, but 
laugh and deride them. Herein the very spirit of Sa- 
tan is manifest. He envied Christ, being the Son of 
God : he stirred up Judas to betray him, and the Jews 
for envy delivered him, (Matt, xxxvii. 18 ;) and the 
same spirit works in all the children of Satan against 
the children of God. 

•j" Superstition, or false devotion, is a most bitter ene- 
my to Christ's truths and to his followers. This fel- 
low's evidence is true; for as the lawyers said of 



man, the Lord Carnal-delight, the Lord Luxu- 
rious, the Lord Desire-of-vain-glory, my old 
Lord Lechery, Sir Having-greedy, with all the 
rest of our nobility : and he hath said, more- 
over, that if all men were of his mind, if pos- 
sible there is not one of these noblemen should 
have any longer a being in this town. Besides, 
he hath not been afraid to rail on you, my lord, 
who are now appointed to be his judge, calling 
you an ungodly villain, with many other such- 
like vilifying terms, with which he hath be- 
spattered most of the gentry of our town.^ 

When this Pickthank had told his tale, the 
judge directed his speech to the prisoner at the 
bar, saying, Thou renegade, heretic and traitor, 
hast thou heard what these honest gentlemen 
have witnessed against thee ? 

Faithful. May I speak a few words in my own 
defence ? 

Judge. Sirrah, sirrah, thou deservest to live 
no longer, but to be slain immediately upon the 
place ; yet, that all men may see our gentleness 
towards thee, let us hear what thou, vile rene- 
gade, hast to say. 

Faithful. I say then, in answer to what Mr. 
Envy hath spoken, I never said aught but this, 
that what rule, or laws, or custom, or people, 
were flat against the word of God, are diamet- 
rically opposite to Christianity. If I have said 
amiss in this, convince me in my error, and I 
am ready here before you to make my recanta- 
tion. 

As to the second, to wit, Mr. Superstition, 
and his charge against me, I said only this, 
that in the worship of God there is required a 
divine faith ; but there can be no divine faith 
without a divine revelation of the will of God. 
Therefore, whatever is thrust into the worship 
of God, that is not agreeable to divine revela- 
tion, cannot be done but by an human faith, 
which faith will not be profitable to eternal life. 

As to what Mr. Pickthank hath said, (say I 

Christ's doctrine, " Master, thus saying thou reproach- 
est us also." Luke xi. 45. So false worshippers, who 
rest in forms, and rites, and shadows, are stung to the 
quick at those who worship God in the spirit, rejoice in 
Christ Jesus, and have no confidence in the flesh. Such 
a conduct pours the utmost contempt upon all the doc- 
trines and superstitions of carnal men. 

J As soon as the poor sinner says, " Lord our God, 
other lords besides thee have had the dominion over 
me, but by thee alone will I make mention of thy 
name," (Isa. xxvi. 13,) your officious Pickthanks are 
always ready to bear testimony against him; and a 
blessed testimony this is, it is well worth living to gain, 
and dying in the cause of. If we are real disciples of 
Christ the world will hate us for his sake. John vii. 7. 



136 



BUNYAN'S COMPLETE WORKS. 



avoiding terms, as that I am said to rail, and 
the like,) that the prince of this town, with all 
the rabblement, his attendants, by this gentle- 
man named, are more fit for being in hell than 
in this town and country; and so the Lord 
have mercy upon me.* 

Then the judge called to the jury, (who all 
this while stood by to hear and observe,) Gen- 
tlemen of the jury, you see this man, about 
whom so great an uproar hath been made in 
this town; you have also heard, what those 
worthy gentlemen have witnessed against him ; 
also you have heard his reply and confession ; it 
lieth now in your breasts to hang him, or save 
his life ; but yet I think meet to instruct you 
in our law. 

There was an act made in the days of Pha- 
raoh the Great, servant to our prince, that, lest 
those of a contrary religion should multiply 
and grow too strong for him, their males should 
be thrown into the river. Ex. i. There was an 
act also made in the days of Nebuchadnezzar 
the Great, another of his servants, that whoever 
would not fall down and worship his golden 
image, should be thrown into the fiery furnace. 
Dan. iii. There was also an act made in the 
days of Darius, that whoso for some time called 
upon any God but him should be cast into the 
lions' den. Dan. vi. Now the substance of 
these laws this rebel has broken, not only in 
thought, (which is not to be borne,) but also in 
word and deed; which must therefore needs 
be intolerable. 

For that of Pharaoh: his law was made 
upon suspicion, to prevent mischief, no crime 
yet being apparent; but here is a crime ap- 
parent. For the second and third : you see he 
disputeth against our religion ; and for the 
treason he hath confessed he deserveth to die 
the death. 

Then went the jury out, whose names were 
Mr. Blindman, Mr. No-good, Mr. Malice, Mr. 
Love-lust, Mr. Live-loose, Mr. Heady, Mr. 
High-mind, Mr. Enmity, Mr. Liar, Mr. Cruelty, 
Mr. Hate-light, and Mr. Implacable ; who every 
one gave in his private verdict against him 
among themselves, and afterwards unanimously 
concluded to bring him in guilty before the 
judge. And first among themselves — Mr. 

* This is the Christian's plea and his glory : While 
he knows the tender mercies of the wicked are cruel, 
(Prov. xii. 10,) yet he also knows that the merciful 
kindness of the Lord is great, and the truth of the 
Lord endureth for ever. Ps. cxvii. 2. 

y A blessed verdict \ well worthy of every pilgrim 



Blindman, the foreman, said, I see clearly that 
this man is an heretic. Then said Mr. No- 
good, away with such a fellow from the earth. 
Ay, said Mr. Malice, for I hate the very looks 
of him. Then said Mr. Love-lust, I could 
never endure him. Nor I, said Mr. Live-loose, 
for he would always be condemning my way. 
Hang him, hang him, said Mr. Heady. A 
sorry scrub, said Mr. High-mind. My heart 
riseth against him, said Mr. Enmity. He is a 
rogue, said Mr. Liar. Hanging is too good for 
him, said Mr. Cruelty. Let us despatch him 
out of the way, said Mr. Hate-light. Then 
said Mr. Implacable, might I have all the world 
given me, I could not be reconciled to him : 
therefore let us forthwith bring him in guilty 
of death.f And so they did ; therefore he was 
presently condemned to be had from the place 
where he was, to the place from whence he 
came, and there to be put to the most cruel 
death that could be invented. 

They therefore brought him out, to do with 
him according to their law; and first they 
scourged him, then they buffeted him, then 
they lanced his flesh with knives ; after they 
had stoned him with stones, they pricked him 
with their swords ; and last of all they burned 
him to ashes at the stake. Thus came Faithful 
to his end. 

Now I saw that there stood behind the mul- 
titude a chariot and a couple of horses waiting 
for Faithful, who, as soon as his adversaries had 
despatched him, was taken up into it, and 
straightway was carried up through the clouds, 
with sound of trumpet, the nearest way to the 
celestial gate. But as for Christian, he had 
some respite, and was remanded back to prison ; 
so he there remained for a space ; but He that 
overrules all things, having the power of their 
rage in his own hand, so brought it about that 
Christian for that time escaped them, and 
went his way. And as he went he sung, say- 
ing: 

** Well, Faithful, thou hast faithfully profest 
Unto thy Lord, of whom thou shalt be blest; 
When faithless ones, Avith all their vain delights, 
Are crying out under their hellish plights : 
Sing, Faithful, sing, and let thy name survive; 
For though they kill'd thee, thou art yet alive." 

to obtain. Reader, do you profess to be one? See 
then that you study to act so as to gain such a verdict 
from such a jury! and then be sure that Christ will 
pronounce, "Well done, thou good and faithful ser- 
vant, enter thou into the joy of thy Lord." Matt, 
xxv. 21. 



THE PILGRIM'S PROGRESS. 



137 



CHAPTER XIV. 

Christian meets ivith another excellent companion in Hopeful — Dialogues between them, By- 
ends, Money-love, and Demas. 



Now I saw in my dream that Christian went 
not forth alone ; for there was one whose name 
was Hopeful, (being so made by the beholding 
of Christian and Faithful, in their words and 
behaviour in their sufferings at the fair,) who 
joined himself unto him ; and, entering into a 
brotherly covenant, told him that he would be 
his companion. Thus one died to bear testi- 
mony to the truth, and another rises out of his 
ashes to be a companion with Christian in his 
pilgrimage.* This Hopeful also told Christian 
that there were many more of the men in the 
fair, that would take their time and follow 
after. 

So I saw that quickly after they were got 
out of the fair, they overtook one that was 
going before them, whose name was By-ends : 
so they said to him, What countryman, sir? 
and how far go you this way ? He told them 
that he came from the town of Fair-speech, 
and he was going to the Celestial City, but told 
them not his name. 

From Fair-speech ! said Christian : is there 
any good that lives there? Prov. xxvi. 23. 

Yes, said By-ends, I hope. 

Pray, sir, what may I call you ? said Chris- 
tian. 

By-ends. I am a stranger to you, and you to 
me : if you be going this way, I shall be glad 
of your company ; if not, I must be content. 

This town of Fair-speech, said Christian, I 
have heard of, and as I remember, they say it 
is a wealthy place. 

By-ends. Yes, I will assure you that it is ; 
and I have very many rich kindred there. 

Christian. Pray who are your kindred there, 
if I may be so bold? 

By-ends. Almost the whole town; and in 
particular, my Lord Turn-about, my Lord 
Time-server, my Lord Fair-speech, from whose 
ancestors that town first took its name ; also 
Mr. Smooth-man, Mr. Facing-both-ways, Mr. 

* I have often recorded it with thankfulness, 
(observes the Rev. Mr. Mason,) that though in 
the dreary day of my pilgrimage, the Lord hath 
taken away a dear and faithful Christian friend, yet 
he has always raised up another. A very great 
blessing this, for which Christians can never be 
thankful enough. 

| Is not this too much the case with professors of 



Any-thing : and the parson of our parish, Mr. 
Two-tongues, was my mother's own brother by 
father's side : and, to tell you the truth, I am 
become a gentleman of good quality, yet my 
great-grandfather was but a waterman, looking 
one way and rowing another, and I got most 
of my estate by the same occupation. 

Christian. Are you a married man ? 

By-ends. Yes, and my wife is a very virtu- 
ous woman, the daughter of a virtuous woman ; 
she was my Lady Feigning's daughter, there- 
fore she came of a very honourable family, and 
is arrived to such a pitch of breeding, that 
she knows how to carry it to all, even to prince 
and peasant. It is true we somewhat differ in 
religion from those of the stricter sort, yet but 
in two small points : First, we never strive 
against wind and tide: secondly, we are al- 
ways most zealous when Religion goes in his 
silver slippers; we love much to walk with 
him in the street, if the sun shines, and the 
people applaud him.f 

Then Christian stepped a little aside to his 
fellow Hopeful, saying, It runs in my mind, 
that this is one By-ends, of Fair-speech ; and 
if it be, we have as very a knave in our com- 
pany as dwelleth in these parts. Then said 
Hopeful, Ask him ; methinks he should not 
be ashamed of his name. So Christian came 
up with him again, and said, Sir, you talk as 
if you knew something more than all the 
world doth ; and, if I take not my mark amiss, 
I deem I have half a guess of you : is not your 
name Mr. By-ends, of Fair-speech ? 

By-ends. That is not my name ; but indeed 
it is a nick-name that is given me, by some 
that cannot abide me, and I must be content 
to bear it as a reproach, as other good men 
have borne theirs before me. 

Christian. But did you never give an occa- 
sion to men to call you by this name ? 

By-ends. Never, never ! the worst that ever I 

this day ? The Spirit of truth says, " All who live 
godly in Christ Jesus, shall suffer persecution." 2 Tim. 
iii. 2. But how many act as if they had found the art 
of making the Spirit of truth a liar ! for 'they can so 
trim and shape their conduct, as they vainly think, to 
follow Christ, and yet to keep in with the world which 
is at enmity against him. A most fatal, soul-deceiv- 
ing error ! 



138 



BUNYAN'S COMPLETE WORKS. 



did to give them an occasion to give me this 
name was, that I had always the luck to jump 
in my judgment with the present way of the 
times, whatever it was, and my chance was to get 
thereby. But if things are thus cast upon me, 
let me count them a blessing ; but let not the 
malicious load me therefore with reproach.* 

Christian. I thought indeed that you were 
the man I heard of; and to tell you what I 
think, I fear this name belongs to you more 
properly than you are willing we should think 
it doth. 

By-ends. Well, if you will thus imagine, I 
cannot help it : you will find me a fair com- 
pany-keeper, if you will still admit me your 
associate. 

Christian. If you will go with us, you must 
go against wind and tide ; the which, I per- 
ceive, is against your opinion : you must also 
own Religion in his rags, as well as when in 
his silver slippers ; and stand by him too when 
bound in irons, as well as when he walketh 
the streets with applause. 

By-ends. You must not impose, nor lord it 
over my faith ; leave me to my liberty, and let 
me go with you. 

Christian. Not a step further, unless you will 
do in what I propound as we. 

Then said By-ends, I shall never desert my 
old principles, since they are harmless and 
profitable. If I may not go with you, I must 
do as I did before you overtook me : even go 
by myself, until some overtake me that will be 
glad of my company. f 

Then I saw in my dream, that Christian and 
Hopeful forsook him, and kept their distance 
before him; but one of them looking back, 
saw three men following Mr. By-ends, and be- 
hold, as they came up with him, he made them 
a very low congee ; and they also gave him a 
compliment. The men's names were, Mr. 
Hold - the - world, Mr. Money -love, and Mr. 
Save-all; men that Mr. By-ends had formerly 
been acquainted with ; for in their minority 
they were school-fellows, and were taught by 
one Mr. Gripe-man, a schoolmaster in Love- 



* How artful, how delusive, are the reasonings of 
such men ! Oh beware of this spirit. In opposition to 
this, watch and pray earnestly, that ye may not 
be double-minded, but sincere until the day of 
Christ. 

f Mind how warily these pilgrims acted towards 
this deceitful professor. They did not too rashly take 
up an ill opinion against him ; but when they had 
full proof of what he was, they did not hesitate one 
moment, but dealt faithfully with him, and conscien- 



gain, which is a market-town in the county of 
Coveting, in the north. This schoolmaster 
taught them the art of getting, either by vio- 
lence, cozenage, flattery, lying, or by putting 
on a guise of religion ; and these four gentle- 
men had attained much of the art of their 
master, so that they could each of them have 
kept such a school themselves. 

Well, when they had, as I said, thus saluted 
each other, Mr. Money-love said to Mr. By- 
ends, Who are they upon the road before us ? 
for Christian and Hopeful were yet within 
view. 

By-ends. They are a couple of far country- 
men, that after their mode are going on pil- 
grimage. 

Money-love. Alas! why did they not stay, 
that we might have had their good company ? 
for they, and we, and you, sir, I hope, are 
going on pilgrimage. 

By-ends. We are so indeed ; but the men be- 
fore us are so rigid, and love so much their own 
notions, and do also so lightly esteem the opin- 
ion of others, that let a man be never so godly, 
yet if he jumps not with them in all things, 
they thrust him quite out of their company. 

Save-all. That's bad: but we read of some 
that are righteous overmuch, and such men's 
rigidness prevails with them to judge and con- 
demn all but themselves ; but I pray, what 
and how many were the things wherein you 
differed? 

By-ends. Why they, after their headstrong 
manner, conclude, that it is their duty to rush 
on their journey all weathers ; and I am for 
waiting for wind and tide. They are for haz- 
arding all for God at a clap, and I am for taking 
all advantages to secure my life and estate. 
They are for holding their notions, though all 
other men be against them ; but I am for re- 
ligion in what, and so far, as the times and my 
safety will bear it. They are for Religion when 
in rags and contempt ; but I am for him when 
he walks in his golden slippers in the sunshine, 
and with applause. J 

Hold-the-world. Ay, and hold you there still, 



tiously withdrew from him. Love should always 
move slowly in receiving a report, but ever deal faith- 
fully when it is plain that men are not what they 
profess to be. 

% Notwithstanding By-ends could be reserved and 
upon his guard with faithful pilgrims, yet he can 
speak out boldly to those of his own spirit and cha- 
racter. Oh the treachery of the desperate wicked 
heart ! Who can know it ? No one, but the heart- 
searching God. 



THE PILGRIM'S PROGRESS. 



139 



good Mr. By-ends : for my part, I can count 
him but a fool, that having the liberty to keep 
what he has, shall be so unwise as to lose it. 
Let us be wise as serpents ; it is best to make 
hay while the sun shines ; you see how the bee 
lieth still in winter, and bestirs her only when 
she can have profit with pleasure. God sends 
sometimes rain and sometimes sunshine: if 
they be such fools to go through the first, yet 
let us be content to take fair weather along 
with us. For my part, I like that religion 
best, that will stand with the security of God's 
good blessings unto us : for who can imagine, 
that is ruled by his reason, since God has be- 
stowed upon us the good things of this life, but 
that he would have us keep them for his sake ? 
Abraham and Solomon grew rich, in religion. 
And Job says that a good man " shall lay up 
gold as dust." But he must not be such as the 
men before us, if they be as you have described 
them. 

Save-all. I think that we are all agreed in 
this matter, and therefore there needs no more 
words about it. 

Money-love. No, there needs no more words 
about this matter indeed : for he that believes 
neither Scripture nor reason, (and you see we 
have both on our side,) neither knows his own 
liberty, nor seeks his own safety. 

By-ends. My brethren, we are, as you see, 
going all on pilgrimage, and for our better di- 
version from things that are bad, give me leave 
to propound unto you this question : 

Suppose a man, a minister or a tradesman, 
&c, should have an advantage lie before him 
to get the good blessings of this life, yet so as 
that he can by no means come by them, except 
in appearance at least, he becomes extraordi- 
nary zealous in some points of religion that he 
meddled not with before — may he not use this 
means to attain his end, and yet be a right hon- 
est man ? 

Money-love. I see the bottom of your ques- 
tion ; and, with these gentlemen's good leave, 
I will endeavour to shape you an answer. And 
first, to speak to your question, as it concerns 
a minister himself. Suppose a minister, a 
worthy man, possessed but of a very small 
benefice, and has in his eye a greater, more fat 
and plump by far : he has also an opportunity 

* Here is worldly wisdom, infernal logic, and the 
sophistry of Satan. We hear this language daily from 
money-loving professors, who are destitute of the 
power of faith, and the reasoning of godliness. But 
in opposition to all this, the Holy Ghost testifies, "The 
love of money is the root of all evil," (1 Tim. vi. 10,) 



of getting it, yet so as by being more studious, 
by preaching more frequently and zealously, 
and, because the temper of the people requires 
it, by altering some of his principles : for my 
part, I see no reason but a man may do this, 
provided he has a call, aye, and more a great 
deal besides, and yet be an honest man. For 
why? 

h His desire of a greater benefice is lawful ; 
this cannot be contradicted, since it is set be- 
fore him by Providence ; so then he may get 
it if he can, making no question for con- 
science' sake. 

2. Besides, his desire after that benefice 
makes him more studious, a more zealous 
preacher, &c, and so makes him a better man, 
yea, makes him better improve his parts, 
which is according to the mind of God. 

3. Now, as for the complying with the tem- 
per of his people by deserting, to serve them, 
some of his principles, this argueth that he is 
of a self-denying temper, of a sweet and win- 
ning deportment; and so more fit for the min- 
isterial function. 

4. I conclude, then, that a minister that 
changes a small for a great, should not, for so 
doing, be judged as covetous ; but rather, since 
he is improved in his parts and industry there- 
by, be counted as one that pursues his call and 
the opportunity put into his hand to do good. 

And now to the second part of the question, 
which, concerns the tradesman you mentioned ; 
suppose such an one to have but a poor employ 
in the world; but by becoming religious he 
may mend his market, perhaps get a rich wife, 
or more and far better customers to his shop. 
For my part, I see no reason but this may be 
lawfully done. For why ? 

1. To become religious is a virtue, by what 
means soever a man becomes so. 

2. Nor is it unlawful to get a rich wife, or 
more custom to my shop. 

3. Besides, the man that gets these by be- 
coming religious, gets that which is good, of 
them that are good, by becoming good him- 
self; so then here is a good wife, and good cus- 
tomers, and good gain, and all these by be- 
coming religious, which is good : therefore, to 
become religious to get all these is a good and 
profitable design.* 

"and a covetous man is an idolater." Col. iii. 5. 
Hear this and tremble, ye avaricious professors. Re- 
member, ye followers of the Lamb, ye are called to let 
your conversation be without covetousness. Heb. xiii. 
5. Your Lord testifies, ye cannot serve God and mam- 
mon. Luke xvi. 13. 



140 



BUNYAN'S COMPLETE WORKS. 



This answer, thus made by this Mr. Money- 
love to Mr. By-ends' question, was highly ap- 
plauded by them all ; wherefore they concluded 
upon the whole that it was most wholesome 
and advantageous. And because, as they 
thought, no man was able to contradict it, and 
because Christian and Hopeful were yet with- 
in call, they jointly agreed to assault them 
with this question as soon as they overtook 
them: and the rather, because they had op- 
posed Mr. By-ends before. So they called 
after them, and they stopped, and stood still 
till they came up to them : but they concluded, 
as they went, that not Mr. By-ends, but old 
Mr. Hold-the- world, should propound the ques- 
tion to them ; because, as they supposed, their 
answer to him would be without the remainder 
of that heat that was kindled between Mr. By- 
ends and them at their parting a little before. 

So they came up to each other, and after 
a short salutation Mr. Hold-the- World pro- 
pounded the question to Christian and his 
fellow, and bid them to answer it if they could. 

Then said Christian, Even a babe in re- 
ligion may answer ten thousand such ques- 
tions. For if it be unlawful to follow Christ 
for loaves, as it is, (John vi.,) how much more 
is it abominable to make of him and religion 
a stalking-horse, to get and enjoy the w r orld? 
Nor do we find any other than heathens, 
hypocrites, devils, and witches, that are of 
this opinion. 

Heathens: for when Hamor and Shechem 
had a mind to the daughter and cattle of 
Jacob, and saw that there were no ways for 
them to come at them, but by becoming cir- 
cumcised, they say to their companions, " If 
every male of us be circumcised, as they are 
circumcised, shall not their cattle, and their 
substance, and every beast of theirs, be ours ?" 
Their daughters and their cattle were that 
which they sought to obtain, and their relig- 
ion the stalking-horse they made use of to 
come at them. Kead the whole story, Genesis 
xxiv. 22, 24. 

The hypocritical Pharisees were also of this 
religion ; long prayers were their pretence ; 
but to get widows' houses was their intent, 
and greater damnation was from God their 
judgment. Luke xx. 46, 47. 

Judas the devil was also of this religion: 

* Here see the blessedness of being mighty in the 
Scripture, and the need of that exhortation, " Let the 
word of Christ dwell in you richly." Col. iii. 16. For 
the word of God is quick, and powerful, and sharper 
than a two-edged sword, it pierces through all the 



he was religious for the bag, that he might be 
possessed of what was therein ; but he was 
lost, a cast-away, and the very son of perdition. 

Simon the witch was of this religion too ; 
for he would have had the Holy Ghost, that 
he might have got money therewith ; and his 
sentence from Peter's mouth was accordingly. 
Acts viii. 18, 23. 

Neither will it go out of my mind, but that 
that man that takes up religion for the world, 
will throw away religion for the world; for 
so surely as Judas designed the world in be- 
coming religious, so surely did he also sell 
religion and his Master for the same. To 
answer the question therefore affirmatively, as 
I perceive you have done, and to accept of, as 
authentic, such answer, is both heathenish, 
hypocritical, and devilish ; and your reward 
will be according to your w r orks. Then they 
stood staring one upon another, but had not 
wherewith to answer Christian. Hopeful also 
approved of the soundness of Christian's an- 
swer; so there w r as a great silence among 
them. Mr. By-ends and his company also 
staggered, and kept behind, that Christian 
and Hopeful might outgo them. Then said 
Christian to his fellow, If these men cannot 
stand before the sentence of men, what will 
they do with the sentence of God? And if 
they are mute when dealt with by vessels of 
clay, what will they do w T hen they shall be 
rebuked by the flames of a devouring fire ? * 

Then Christian and Hopeful outwent them 
again, and went till they came to a delicate 
plain, called Ease; where they went with 
much content : but that plain was but narrow, 
so they were quickly got over it. Now at the 
further side of that plain was a little hill, 
called Lucre, and in that hill a silver mine, 
which some of them that had formerly gone 
that way, because of the rarity of it, had turned 
aside to see ; but going too near the brim of 
the pit, the ground, being deceitful under 
them, broke, and they were slain : some also 
had been maimed there, and could not, to 
their dying day, be their own men again. 

Then I saw in my dream, that a little off the 
road, over against the silver mine, stood Demas, 
(gentlemanlike,) to call passengers to come 
and see ; who said to Christian and his fellow, 
Ho ! turn aside hither, and I will show you a 
thing. 

subtle devices of Satan, and the cunning craftiness of 
carnal professors, and divideth asunder the carnal 
reasonings of the flesh, and the spiritual wisdom 
which cometh from above. 



THE PILGRIM'S PROGRESS. 



141 



Christian. What thing so deserving as to 
turn us out of the way to see it? 

Dcmas. Here is a silver mine, and some 
digging in it for treasure; if you will come, 
with a little pains you may richly provide for 
yourselves. 

Then said Hopeful, Let us go. 

Not I, said Christian ; I have heard of this 
place before now, and how many have been 
slain there; and besides, that treasure is a 
snare to those that seek it ; for it hindereth 
them in their pilgrimage.* 

Then Christian called to Demas, saying, Is 
not the place dangerous ? hath it not hindered 
many in their pilgrimage? 

Demos. Not very dangerous, except to those 
that are careless. But withal he blushed as 
he spake. 

Then said Christian to Hopeful, Let us not 
stir a step, but still keep on our way. 

Hopeful. I will warrant you, when By-ends 
comes up, if he hath the same invitation as we, 
he will turn in thither to see. 

Christian. No doubt thereof, for his princi- 
ples lead him that way, and a hundred to one 
but he dies there. 

Then Demas called again, saying, But will 
you not come over and see ? 

Then Christian roundly answered, saying, 
Demas, thou art an enemy to the right ways 
of the Lord of this way, and hast been already 
condemned, for thine own turning aside, by 
one of his Majesty's judges, (2 Tim. iv. 10;) 
and why seekest thou to bring us into the like 
condemnation ? Besides, if we at all turn aside, 
our Lord the King will certainly hear thereof, 
and will there put us to shame, where we 
should stand with boldness before him. 

Demas cried again, that he also was one" of 
their fraternity, and that if they would tarry a 
little, he also himself would walk with them. 

Then said Christian, What is thy name ? Is 
it not the same by the which I have called 
thee? 

Demas. Yes, my name is Demas ; I am the 
son of Abraham. 

Christian. I know you; Gehazi was your 
great-grandfather, and Judas your father, and 



* See the value of a faithful friend. But how few- 
act so faithfully ! How few professors will bear it ! 
What ! hold a man back from getting money ! Oh 
how few are aware that covetousness is idolatry ! and 
attend to our Lord's double caution, "Take heed and 
beware of covetousness." Luke xii. 13. 

f Here you see the end of double-minded men, who 
vainly attempt to unite the love of money with the 



you have trod in their steps ; it is but a devil- 
ish prank that thou usest: thy father was 
hanged for a traitor, and thou deservest no 
better reward. 2 Kings v. 20, 27 ; Matt. xxvi. 
14, 15 ; xxvii. 3, 5. Assure thyself, that when 
we come to the King, we will tell him of this 
thy behaviour. Thus they went their way. 

By this time By-ends and his companions 
were come again within sight, and they at the 
first beck went over to Demas. Now, whether 
they fell into the pit by looking over the brink 
thereof, or whether they went down to dig, or 
whether they were smothered in the bottom by 
the damps that commonly arise, of these things 
I am not certain ; but this I observed, that they 
never were seen again in the way.f Then 
sang Christian : 

"By-ends and silver Demas did agree; 
One calls, the other runs, that he may be 
A sharer in his lucre ; so these do 
Take up in this world, and no further go." 

Now I saw that, just on the other side of 
this plain, the pilgrims came to a place where 
stood an old monument, hard by the highway 
side, at the sight of which they were both con- 
cerned, because of the strangeness of the form 
thereof, for it seemed to them as if it had been 
a woman transformed into the shape of a pillar. 
Here therefore they stood looking, and looking 
upon it: but could not for a time tell what 
they should make thereof: at last Hopeful 
spied written upon the head thereof, a writing 
in an unusual hand ; but he, being no scholar, 
called to Christian (for he was learned) to see 
if he could pick out the meaning ; so he came, 
and after a little laying of the letters together, 
he found the same to be this, "Kemember 
Lot's wife." So he read it to his fellow; after 
which they both concluded, that this was the 
pillar of salt into which Lot's wife was turned, 
for looking back with a covetous heart, when 
she was going from Sodom for safety. Gen. 
xix. 26. Which sudden and amazing sight 
gave them occasion of this discourse. 

Christian. Ah, my brother, this is a season- 
able sight : it came opportunely to us after the 
invitation which Demas gave us to come over 



love of Christ. They go on with their art for a season, 
but the end makes it manifest what they were. Take 
David's advice, " Fret not thyself because of evil- 
doers." Ps. xxxvii. 1. "Be not thou afraid when one 
is made rich, and the glory of his house is increased." 
Ps. xlix. 16. But go thou into the sanctuary of thy 
God, read his word, and understand the end of these 
men. 



142 



BUNYAN'S COMPLETE WORKS. 



to view the hill Lucre ; and had we gone over, 
as he desired us, and as thou wast inclined to 
do, my brother, we had, for aught I know, been 
made like this woman, a spectacle for those 
that shall come after to behold. 

Hopeful. I am sorry that I was so foolish, 
and am made to wonder that I am not now as 
Lot's wife; for wherein was the difference be- 
tween her sin and mine ? she only looked back, 
and I had a desire to go see: let grace be 
adored, and let me be ashamed that ever such 
a thing should be in mine heart.* 

Christian. Let us take notice of what we see 
here for our help for time to come : This woman 
escaped one judgment ; for she fell not by the 
destruction of Sodom, yet she was destroyed 
by another, as we see she is turned into a 
pillar of salt. 

Hopef ul. True, and she may be to us both 
caution and example ; caution, that we should 
shun her sin ; or a sign of what judgment will 
overtake such as shall not be prevented by 
such caution ; so Korah, Dathan, and Abiram, 
with the two hundred and fifty men that per- 
ished in their sin, did also become a sign or 
example to beware. Num. xxvi. 9, 10. But 
above all, I muse at one thing, to wit, how 
Demas and his fellows can stand so confidently 
yonder to look for that treasure, which this 
woman, but for looking behind her after, (for 
we read not that she stept one foot out of the 
way,) was turned into a pillar of salt ; especially I 



since the judgment which overtook her, did 
make her an example within sight of where 
they are : for they cannot but choose to see her, 
did they but lift up their eyes. 

Christian. It is a thing to be wondered at, 
and it argueth that their hearts are grown des- 
perate in that case ; and I cannot tell whom to 
compare them to so fitly, as to them that pick 
pockets in the presence of the judge, or that 
will cut purses under the gallows. It is said 
of the men of Sodom, that " they were sinners 
exceedingly," because they were sinners "be- 
fore the Lord," that is, in his eye-sight, and 
notwithstanding the kindness that he had 
showed them ; for the land of Sodom was now 
like the garden of Eden heretofore. Gen. xiii. 
10, 13. This therefore provoked him the more 
to jealousy, and made their plague as hot as 
the fire of the Lord out of heaven could 
make it. And it is most rationally to be con- 
cluded, that such, even such as these are, 
who shall sin in the sight, yea, and that 
too in despite, of such examples as are set 
continually before them, to caution them to 
the contrary, must be partakers of the severest 
judgments. 

Hopef ul. Doubtless thou hast said the truth ; 
but what a mercy is it, that neither thou, but 
especially I, am not made myself this ex- 
ample! This ministereth occasion to us to 
thank God, to fear before him, and always to 
" remember Lot's wife." 



CHAPTER XV. 

Christian and Hopeful mistake their way, and. fall into the hands of Giant Despair. 



I saw then, that they w T ent on their way to 
a pleasant river, which David the king called 



* Such is the effect of the grace of God in the heart 
of a pilgrim ; while on the one hand he sees many pro- 
pensities of his evil nature to every sin which has 
been committed by others, and is grieved, he also con- 
fesses that by no power of his own he is preserved, but 
ever gives all the glory to the God of all grace, by 
whose power alone he is kept from falling. " Thou 
standest by faith, be not high-minded, but fear." Rom. 
xi. 20. 

f By this river, which is called "a pure river of 
the water of life, clear as crystal, proceeding out of 
the throne of God and the Lamb," (Rev. xxii. 1,) we 
may understand the clear and comfortable views with 
which they were favoured of God's love and grace. 
This river of God, this water of life, was clear as 



"the river of God;" but John, "the river of 
the water of life." f Ps. lxv. 9 ; Ezek. lxvii. 1 ; 



costal : They could see in it God's glory, shining in 
the face of Jesus Christ, and view their own faces in 
it to their own inexpressible joy. This is the river, 
"the streams whereof make glad the city of God." 
Ps. xlvi. 4. The streams which flow from this river 
of love, are justification by faith in Christ, sanctifi- 
cation, and all joy and peace in believing, from the 
Spirit of Christ. All this these pilgrims now enjoyed, 
and all this every fellow-citizen of the saints are called 
to enjoy, in their pilgrimage to Zion. This river of 
life proceedeth out of the throne of God and the 
Lamb. For God hath chosen those (who have fled for 
refuge) in Christ, and blessed us with all spiritual 
blessings in him; and they are all freely communi- 
cated to us out of Christ's fulness. Oh how happy, 



THE PILGRIM'S PROGRESS. 



143 



Rev. xxii. 1. Now their way lay just upon 
the bank of the river: here, therefore, Chris- 
tian, and his companion walked with great de- 
light: they drank also of the water of the 
river, which was pleasant, and enlivening to 
their weary spirits. Besides, on the banks of 
this river, on either side, were green trees, for 
all manner of fruit ; and the leaves they ate to 
prevent surfeits, and other diseases that are in- 
cident to those that heat their blood by travels. 
On either side of the river was also a meadow, 
curiously beautified with lilies ; and it was 
green all the year long. In this meadow they 
lay down and slept : for here they might lie 
down safely. Ps. xxiii. ; Isa. xiv. 30. When 
they awoke, they gathered again of the fruits 
of the trees, and drank again of the water of 
the river, and then lay down again to sleep. 
Thus they did several days and nights. Then 
they sang : 

u Behold ye how those crystal streams do glide, 
To comfort pilgrims by the highway side. 
The meadows green, besides the fragrant smell, 
Yield dainties for them: And he that can tell 
What pleasant fruit, yea, leaves, these trees "do yield, 
Will soon sell all, that he may buy this field." 

So when they were disposed to go on (for 
they were not as yet at their journey's end) 
they ate, and drank, and departed. 

Now I beheld in my dream that they had 
not journeyed far, but the river and the way 
for a time parted ; at which they were not a 
little sorry, yet they durst not go out of the 
way. Now the way from the river was rough, 
and their feet tender by reason of their travels ; 
so the souls of the pilgrims were much dis- 
couraged because of the way. Num. xxi. 4. 
Wherefore still as they went on, they wished 
for a better way.* Now a little before them, 

peaceful, and joyful are pilgrims, when the Spirit 
takes of the things of Christ, shows them to us, and 
blesses us with a constant sense of, and interest in, the 
love of God, and salvation of Jesus! 

* Pilgrims have their discouragements as well as 
their joys: yet they should take their way as they 
find it, sometimes rough, at others smooth ; they may 
:>t times be sorry to part with their comforts, and wish 
the way was smoother: so they did here. Lo, their 
wishes were answered; but mark the consequences. 
Lord, lead me in the way everlasting! 

f Beware of this By-path Meadow, it is on the left 
hand. Oh how many are walking securely, confi- 
dently, and comfortably in it, while every step they 
take endangers their destruction ! The transition into 
it is easy, for it lies close to the right way, only you 
must get over a stile j that is, you must quit Christ's 



there was on the left hand of the road a 
meadow, and a stile to go over into it; and 
that meadow is called By-path Meadow, f 
Then said Christian to his fellow, If this 
meadow lieth along by our way-side let us go 
over into it. Then he went to the stile to see, 
and behold, a path lay along by the way on 
the other side of the fence. 'Tis according to 
my wish, said Christian; here is the easiest 
going; come, good Hopeful, and let us go 
over. X 

Hopeful. But how if this path should lead 
us out of the way? 

That's not likely, said the other. Look, 
doth it not go along by the way-side? So 
Hopeful, being persuaded by his fellow, went 
after him over the stile. When they were gone 
over, and were got into the path, they found 
it very easy for their feet; and withal, they 
looking before them, spied a man walking as 
they did, and his name was Vain-confidence: 
so they called after him, and asked him whither 
that way led? He said, to the celestial gate. 
— Look, said Christian, did I not tell you so? 
by this you may see we are right: so they fol- 
lowed, and he went before them. But, behold, 
the night came on, and it grew very dark ; so 
that they that went behind lost the sight of 
him that went before. 

He therefore that went before, (Vain-confi- 
dence by name,) not seeing the way before 
him, fell into a deep pit, (Isa. ix. 16,) which 
was on purpose there made by the prince of 
those grounds, to catch vain-glorious fools 
withal, and was dashed in pieces with his 
fall. || 

Now Christian and his fellow heard him fall : 
so they called to know the matter ; but there 
was none to answer," only they heard a groan- 
ing. Then said Hopeful, Where are we now ? 

protection, trust in your own wisdom, and then you 
are in By-path Meadow directly. 

J Ah ! how easy are our eyes deceived, our hearts 
mistaken, and our feet perverted from the right way ! 
Shepherd of Israel, thou knowest, to err is human, 
keep us from erring, guide us continually, and when 
we do stray, Lord, reclaim us. 

|| "There is a way that seems right unto a man, but 
the end thereof are the ways of death." Prov. xiv. 12. 
Vain confidence is this very way. Oh how easy do pro- 
fessors get into it ! yea, pilgrims are prone also to take 
up with it, owing to that legality, pride and self-right- 
eousness, which work in their fallen nature, till cleansed 
by the blood of Jesus. See the end of it and tremble; 
for it leads to darkness and ends in death. Lord, hum- 
ble our proud hearts, and empty us of self-righteous- 
ness, pride and vain-confidence. 



BUNYAN'S COMPLETE WORKS. 



Then was his fellow silent, as mistrusting that 
he had led him out of the way. And now it 
began to rain, and thunder, and lighten, in a 
most dreadful manner; and the waters rose 
amain.* 

Then Hopeful groaned in himself, saying, 
" Oh that I had kept on my way !" 

Christian. Who could have thought this path 
should have led us out of the way ? 

Hopeful. I was afraid on't at the very first, 
and therefore gave you that gentle caution. I 
would have spoken plainer, but that you are 
older than I. 

Christian. Good brother, be not offended ; I 
am sorry I have brought thee out of the way, 
and that I have put thee into such imminent 
danger: pray, my brother, forgive me; I did 
not do it of an evil intent, f 

Hopeful. Be comforted, my brother, for I 
forgive thee ; and believe too, that this shall 
be for good. 

Christian. I am glad I have with me a mer- 
ciful brother ; but we must not stand thus ; let 
us try to go back again. 

Hopeful. But, good brother, let me go before-. 

Christian. No, if you please, let me go first, 
that if there be any danger I may be first 
therein ; because by my means we are both 
gone out of the way. 

No, said Hopeful, you shall not go first ; for 
your mind being troubled, may lead you out 
of the way again. Then, for their encourage- 
ment, they heard the voice of one saying, " Let 
thine heart be towards the highway ; even the 
way that thou wentest turn again." % Jer. xxxi. 
21. But by this time the waters were greatly 
risen, by reason of which, the way of going back 
was very dangerous. (Then I thought that it 
is easier going out of the way when we are in, 
than going in when we are out.) Yet they 
adventured to go back ; but it was so dark and 
the flood was so high, that in their going back 
they had like to have been drowned, nine or 
ten times. 

* Getting into By-path Meadow, and walking in 
vain-confidence, will surely bring on terrors, thunder- 
ings and lightnings from Mount Sinai. 

f Here see, that as Christians are made helpful, so 
also they are liable to prove hurtful to each other. 
But observe how grace works ! it humbles, it makes 
the soul confess and be sorry for its misfortunes ; here 
is no reviling one another, but a tender sympathy and 
feeling concern for each other. Oh the mighty power 
of that grace and truth which came by Jesus Christ! 
how does it cement souls in the fellowship of love ' 

J This is Christ : he is the way, the only way, the 
highway of justification and holiness. 



Neither could they with all the skill they 
had, get again to the stile that night. Where- 
fore at last, lighting under a little shelter, they 
sat down there, till the day -break ; but being 
weary, they fell asleep. Now there was, not 
far from the place where they lay, a castle, 
called Doubting Castle, the owner whereof 
was Giant Despair : || and it was in his grounds 
they were now sleeping. Wherefore he getting 
up in the morning early, and walking up and 
down in his fields, caught Christian and Hope- 
ful asleep in his grounds. Then with a grim 
and surly voice, he bid them awake, and asked 
them whence they were, and what they did in 
his grounds ? They told him they were pil- 
grims, and that they had lost their way. Then 
said the giant, You have this night trespassed 
on me, by trampling in, and lying on my ground, 
and therefore you must go along with me. So 
they were forced to go, because he was stronger 
than they. They also had but little to say; 
for they knew themselves in a fault. The 
giant, therefore, drove them before him, and 
put them into his castle in a very dark dun- 
geon, nasty and stinking to the spirits of these 
two men. Here then they lay from Wednes- 
day morning till Saturday night, without one 
bit of bread, or drop of drink, or light, or any 
to ask how they did ; they were, therefore, here 
in evil case, and were far from friends and ac- 
quaintance. Ps. lxxxviii. 8. Now in this place 
Christian had double sorrow, because it was 
through his unadvised counsel that they were 
brought into this distress. $ 

Now Giant Despair had a wife, and her name 
was Diffidence ; so when he was gone to bed, 
he told his wife what he had done ; to wit, that 
he had taken a couple of prisoners, and cast 
them into his dungeon, for trespassing on his 
grounds. Then he asked her also what he had 
best do further to them. So she asked what 
they were, whence they came, and whither 
they were bound — and he told her. Then she 
counselled him that when he arose in the 

|| Sooner or later Doubting Castle will be the prison, 
and Giant Despair the keeper of all those who turn 
aside from Christ, to trust in any wise in themselves. 
" God is a jealous God ever jealous of his own glory, 
and of the honour of his beloved Son. 

§ What ! so highly-favoured Christians in Doubting 
Castle ? Is it possible, after having travelled so far in 
the way of salvation, seen so many glorious things in 
that way, experienced so much of the grace and love 
of their Lord, and having so often proved his faithful- 
ness, yet after all this to get into Doubting Castle? 
Surely it is not the will of God, but the effects of un- 
belief. 



THE PILGRIM 

morning, lie should beat them without mercy. 
So when he arose, he getteth a grievous crab- 
tree cudgel, and goes down into the dungeon 
to them, and there first falls to rating of them 
as if they were dogs, although they gave him 
never a word of distaste: then he falls upon 
them, and beat them fearfully, in such sort 
that they were not able to help themselves, or 
turn them upon the floor. This done, he with- 
draws, and leaves them there to condole their 
misery, and to mourn under their distress : so 
all that day they spent their time in nothing 
but sighs and bitter lamentations. The next 
night she talked with her husband about them 
further, and understanding that they were yet 
alive, did advise him to counsel them to make 
away with themselves : so when morning was 
come, he goes to them in a surly manner as be- 
fore, and, perceiving them to be very sore with 
the stripes that he had given them the day before, 
he told them that since they were never like to 
come out of that place, their only way would 
be forthwith to make an end of themselves, 
either with knife, halter, or poison : for why, 
said he, should you choose life, seeing it is at- 
tended with so much bitterness? But they 
desired him to let them go. With that he 
looked ugly upon them ; and rushing to them, 
had doubtless made an end of them himself, 
but that he fell into one of his fits, (for he some- 
times in sunshiny weather fell into fits,) and lost 
for a time the use of his hand. Wherefore he 
withdrew, and left them as before to consider 
what to do. Then did the prisoners consult 
between themselves, whether it was best to take 
his counsel or no ; and thus they began to dis- 
course :* 

Brother, said Christian, what shall we do ? 
The life that we now live is miserable ; for my 
part, I know not whether it is best to live thus, 
or die out of hand ; " my soul chooseth strang- 
ling rather than life," (Job. vii. 15,) and the 
grave is more easy for me than this dungeon ! 
Shall we be ruled by the giant ?f 

Hopeful. Indeed our present condition is 
dreadful, and death would be far more welcome 



* See the working of Despair. "Where is now their 
faith in, love to, and dependence upon their Lord ? 
Alas ! all seems as at the last gasp. But observe, 
under their prevailing distress and black despondency, 
even when despair had almost made an end of them, 
they had a lucid interval when Giant Despair is seized 
with a fit, so that God's mercy is great : for, says 
Paul, " We are perplexed, but not in despair," 2 Cor. 
iv. 1. 

f Poor Christian! what ! tempted to destroy thy- 
10 



'S PROGRESS. 145 

to me, than thus forever to abide : but yet let 
us consider ; the Lord of the country to which 
we are going, hath said, " Thou shalt do no 
murder ;" no, not to another man's person ; 
much more, then, are we forbidden to take the 
giant's counsel to kill ourselves. Besides, he 
that kills another, can but commit murder upon 
his body : but, for one to kill himself, is to kill 
body and soul at once. And moreover, my 
brother, thou talkest of ease in the grave, but 
hast thou forgotten the hell whither for certain 
the murderers go ? " for no murderer hath 
eternal life," etc. And let us consider again, 
that all the law is not in the hand of Giant 
Despair : others, so far as I can understand, 
have been taken by him as well as we, and yet 
have escaped out of his hands. Who knows 
but that God, who made the world, may cause 
that Giant Despair may die, or that at some 
time or other he. may forget to lock us in ; or 
that he may in a short time have another of 
his fits before us, and may lose the use of his 
limbs? and if ever that should come to pass 
again, for my part I am resolved to pluck up 
the heart of a man, and to try my utmost to 
get from under his hand.J I was a fool that I 
did not try to do it before ; but however, my 
brother, let us be patient and endure a while ; 
the time may come that may give us a happy 
release : but let us not be our own murderers. 
With these words, Hopeful at present did 
moderate the mind of his brother; so they 
continued together in the dark that day in 
their sad and doleful condition. 

Well, towards evening, the giant goes down 
into the dungeon again, to see if his prisoners 
had taken his counsel: but when he came 
there, he found them alive ; and truly, alive 
was all ; for now, what for want of bread and 
water, and by reason of the wounds they re- 
ceived when he beat them, they could do little 
but breathe. But, I say, he found them alive ; 
at which he fell into a grievous rage, and told 
them that, seeing they had disobeyed his 
counsel, it should be worse with them than if 
they had never been born. 



self! Lord, what is man! But mark the truth of 
that word, " There hath no temptation taken you, but 
such as is common to man :" but God is faithful, who 
will not suffer you to be tempted above that ye are 
able; but will, with the temptation, also make a way 
.to escape, that we may be able to bear it. 1 Cor. x. 13. 

J Perceive how a fit of despair robs a Christian of 
his courage, reason, and grace. But one single 
thought of the love, power, and grace of God in 
Christ, elevate the Christian's mind with hope. 



146 



BUXYAN'S COMPLETE WORKS. 



At this they trembled greatly, and I think 
that Christian fell into a swoon ; but coming a 
little to himself again, they renewed their dis- 
course about the giant's counsel, and whether 
yet they had best take it or no. Now Chris- 
tian again seemed to be for doing it, but 
Hopeful made his second reply as followeth : 

My brother, said he, rememberest thou not 
how valiant thou hast been heretofore ? Apol- 
lyon could not crush thee, nor could all that 
thou couldst hear, or see, or feel, in the Valley 
of the Shadow of Death ; what hardship, ter- 
ror, and amazement, hast thou already gone 
through, and art thou now nothing but fears ? 
Thou seest that I am in the dungeon with thee, 
a far weaker man by nature than thou art ; also 
the giant has wounded me as well as thee, and 
hath also cut off the bread and water from my 
mouth, and with that I mourn without the 
light. But let us exercise a* little more pa- 
tience : remember how thou playedst the man 
at Vanity Fair, and was neither afraid of the 
chain or cage, nor yet of bloody death ; where- 
fore, let us, at least, to avoid the shame that 
becomes not a Christian to be found in, bear 
up with patience as well as we can.* 

Now night being come again, and the giant 
and his wife being in bed, she asked him con- 
cerning the prisoners, and if they had taken 
his counsel: to which he replied, They are 
sturdy rogues ; they choose rather to bear all 
hardship than to make away with themselves. 
Then said she, Take them into the castle-yard 
to-morrow, and show them the bones and skulls 
of those thou hast already despatched, and 
make them believe, ere a week comes to an 
end, thou also wilt tear them in pieces, as thou 
hast done their fellows before them. 



* Here is the blessing of a hopeful companion. Here 
is excellent counsel. Let vain professors say what 
they may against experience, and looking back to 
past experiences : It is most certainly good and right 
so to do; not to encourage present sloth and presump- 
tion, but to excite fresh confidence of hope in the 
Lord. We have David's example, and Paul's word to 
encourage us to this: says David, "The Lord who 
delivered me out of the paw of the lion, and out of 
the paw of the bear, he will deliver me out of the 
hand of the uncircumcised Philistine." 1 Sam. xvii. 
37. And says Paul, " We have the sentence of death 
in ourselves, that we should not trust in ourselves, but 
in God who raiseth the dead." There, mind the alone 
object of faith and hope, and see the reasoning on 
past experience of God's mercy ; for it is he " who 
delivers us from so great a death, and doth deliver; 
in whom we trust that he will yet deliver us." 2 Cor. i. 
10. 



So when the morning was come, the giant 
goes to them again, and takes them into the 
castle-yard, and shows them as his wife had 
bidden him : These, said he, were pilgrims, as 
you, once ; and they trespassed in my grounds 
as you have done ; and when I thought fit \ 
tore them in pieces, and so within ten days I 
will do you; get you down into your den 
again : and with that he beat them all the 
way thither. They lay therefore all day on 
Saturday in a lamentable case, as before. 
Now, when night was come, and when Mrs. 
Diffidence and her husband the giant were 
got to bed, they began to renew their discourse 
of their prisoners ; and, withal, the old giant 
wondered that he could neither by his blows 
nor counsel bring them to an end. And with 
that his wife replied, I fear, said she, that 
they live in hopes that some will come to re- 
lieve them, or that they have picklocks about 
them, by the means of which they hope to 
escape. And sayest thou so, my dear? said 
the giant ; I will therefore search them in the 
morning. 

Well, on Saturday about midnight, they 
began to pray, and continued in prayer till 
almost break of day.f 

Now. a little before it was day, good Chris- 
tian, as one half amazed, did break out in 
this passionate speech : What a fool, quoth 
he, am I, thus to lie in a stinking dungeon, 
when I may as well walk at liberty ! I have 
a key in my bosom called Promise, that will, 
I am persuaded, open any lock in Doubting 
Castle. Then, said Hopeful, that's good news, 
good brother, pluck it out of thy bosom and 
try.t 

Then Christian pulled it out of his bosom, 

■f" What! Pray in custody of Giant Despair, in the 
midst of Doubting Castle, and when their own folly 
brought them there too ! Yes, mind this, ye pilgrims ; 
ye are exhorted, " I will that men pray every where, 
without doubting." 1 Tim. ii. 8. We can be in no 
place but God can hear, nor in any circumstance, but 
God is able to deliver from. And be assured when 
the spirit of prayer comes, deliverance is nigh at 
hand. So it was here. 

\ Precious promise! The promises of God in 
Christ, are the life of faith, and the quickeners of 
prayer. Oh how oft do we neglect God's great and 
precious promises in Christ Jesus, while doubts and 
despair keep us prisoners ! So it was with these pil- 
grims ; they were kept under hard bondage of soul 
for four days. Hence see what it is to grieve the 
Spirit of God, and dread it. For he only is the Com- 
forter. And if we cause him to withdraw his influ- 
ence, who or what can comfort us ? Though precious 



THE PILGRIM'S PROGRESS. 



147 



and began to try at the dungeon door : whose 
bolt, as he turned the key, gave back, and the 
door flew open with ease, and Christian and 
Hopeful both came out. Then he went to the 
outward door that leads into the castle-yard, 
and with this key opened that door also. 
After, he went to the iron gate, for that must 
be opened too, but that lock went very hard ; 
yet the key did open it. Then they thrust 
open the gate to make their escape with speed, 
but that gate as it opened, made such a crack- 
ing that it waked Giant Despair, who hastily 
rising to pursue his prisoners, felt his limbs 
to fail, for his fits took him again, so that he 
could by no means go after them. Then they 
went on, and came to the king's highway, and 
so were safe, because they were out of his 
jurisdiction.* 



Now when they were gone over the stile, 
they began to contrive with themselves what 
they should do at that stile, to prevent those 
that should come after from falling into the 
hand of Giant Despair. So they consented to 
erect there a pillar, and to engrave upon the 
side thereof this sentence, " Over this stile is 
the way to Doubting Castle, which is kept by 
Giant Despair, who despiseth the king of the 
Celestial Country, and seeks to destroy the 
holy pilgrims." Many therefore that followed 
after, read what was written, and escaped the 
danger.f This done they sang as follows : 

" Out of the way we went, and then we found 
What 'twas to tread upon forbidden ground ; 
And let them that come after have a care 
Lest they for trespassing, his pris'ners are, 
Whose castle's Doubting, and whose name's Despair." 



CHAPTEK XVI. 

The Pilgrims entertained by the Shepherds on the Delectable Mountains. 



They went then till they came to the De- 
lectable Mountains ; which mountains belong 
to the Lord of that hill of which we have 
spoken before: so they went up the moun- 
tains, to behold the gardens and orchards, the 
vineyards, and fountains of water ; where also 
they drank and washed themselves, and did 

promises are revealed in the word, yet we can get 
no comfort from them, but by the grace of the 
Spirit. 

* Mind, though the Spirit works deliverance and 
brings comfort, yet it is by means of the word of prom- 
ise; for as we depart from and dishonour God by un- 
belief, so we come back to, and honour him, by be- 
lieving his word of grace to us through his beloved 
Son. In this way the Spirit brings deliverance. 

f Recording our own observations, and the experi- 
ence we have had of God's dealing with our souls, are 
made of special and peculiar use to our fellow-Chris- 
tians. But let us ever take heed of self-exalting : ever 
remembering that all Christian experience is to hum- 
ble the soul, and exalt the Saviour. As here these 
two pilgrims, by their own folly, got into Doubting 
Castle ; so it was by faith in the promise that they 
escaped from it. This pillar was a memento to their 
shame, while it was a monument of God's free favour 
in Christ to them. 

Reader ! have you through unbelief been brought 
into doubts ? and has the Lord in his great mercy sent 
deliverance to your soul ? Keep then your faith in 
continual exercise, while you take up the following 
lines: 



freely eat of the vineyards. Now there were 
on the tops of these mountains, shepherds 
feeding their flocks, and they stood by the 
highway side. The pilgrims therefore went 
to them, and leaning upon their staves, (as 
is common with weary pilgrims when they 
stand to talk with any by the way,) they 

Son of God, if thy free grace 

Again hath rais'd me up, 
Call'd me still to seek thy face, 

And given me back my hope : 
Still thy timely help afford, 

And all thy loving-kindness show; 
Keep me, keep me, gracious Lord, 

And never let me go. 

By me, my Saviour, stand 

In sore temptation's hour, 
Save me with thine outstretch'd hand, 

And show forth all thy power ; 
Oh be mindful of thy word ; 

Thy all-sufficient grace bestow ; 
Keep me, keep me, gracious Lord, 

And never let me go. 

Give me, Lord, a holy fear, 

And fix it in my heart ; 
That I may when doubts appear 

With timely care depart; 
Sin be more than hell abhorr'd, 

Till thou destroy the tyrant foe : 
Keep me, keep me, gracious Lord, 

And never let me go. 



148 



BUNYAN'S COMPLETE WORKS. 



asked, "Whose Delectable Mountains are 
these ? and whose are the sheep that feed 
upon them ?" * 

Shepherds. The mountains are Emmanuel's 
Land, and they are within sight of his city ; 
and the sheep also are his, and he laid his life 
down for them. 

Christian. Is this the way to the Celestial 
City? 

Shepherds. You are just in the way. 

Christian. How far is it thither ? 

Shepherds. Too far for any but those that 
shall get thither indeed.f 

Christian. Is the way safe or dangerous ? 

Shepherds. Safe for those for whom it is to 
be safe ; "but transgressors shall fall therein." 
Hos. xiv. 9. 

Christian. Is there in this place any relief 
for pilgrims that are weary and faint in the 
way? 

Shepherds. The Lord of these mountains 
hath given us a charge " not to be forgetful to 
entertain strangers," (Heb. xiii. 1, 2;) there- 
fore the good of the place is before you. 

I also saw in my dream, that when the shep- 
herds perceived that they were wayfaring men, 
they also put questions to them, (to which they 
made answer, as in other places,) as, Whence 
came you? and, How got you into the way? 
and, By what means have you so persevered 
therein? for but few of them that begin to 
come hither do show their faces on this moun- 
tain. But when the shepherds heard their an- 
swers, being pleased therewith, they looked 
very lovingly upon them, and said, Welcome 
to the Delectable Mountains. 

The shepherds, I say, whose names were 
Knowledge, Experience, Watchful, and Sin- 
cere, took them by the hand, and had them to 



* See the ups and downs, and sunshine and clouds, 
the prosperity and adversity, which Christians go 
through in their way to the promised land. Lately, 
these two pilgrims were bewailing their state in 
Doubting Castle, under Giant Despair ; now they are 
come to Delectable Mountains, where all is clear, per- 
fect, and joyful hope. So that God's word is now 
comfortably fulfilled upon them. See Isa. xlix. 9, 10, 
11. "I will make alb my mountains a way, and my 
highways shall be exalted," &c. 

■f Oh how many professors grow weary of the way, 
fall short, and fail of coming to the end ! Though the 
way appears too far, too strait, and too narrow for 
many who set out, and never hold out to the end yet, 
all who are begotten by the word of grace, and born 
of the Spirit of truth, being kept by the mighty power 
of God, through an exercise of living faith, unto eter- 
nal salvation, shall succeed. 1 Pet. i. 5. 



their tents, and made them partake of that 
which was ready at present. J They said, more- 
over, We would that you should stay here 
awhile to be acquainted with us, and yet more 
to solace yourselves with the good of these De- 
lectable Mountains. They then told them that 
they were content to stay : so they went to their 
rest that night, because it was very late. 

Then I saw in my dream, that in the morn- 
ing the shepherds called up Christian and 
Hopeful, to walk with them upon the moun- 
tains: so they went forth with them, and 
walked awhile, having a pleasant prospect on 
every side. Then said the shepherds one to 
another, Shall we show these pilgrims some 
wonders ? So, when they had concluded to do 
it, they had them first to the top of an hill, 
called Error, which was very steep on the furth- 
est side, and bid them look down to the bottom. 
So Christian and Hopeful looked down, and 
saw at the bottom several men dashed to pieces, 
by a fall that they had from the top. Then said 
Christian, What meaneth this? The shep- 
herds answered, Have you not heard of them 
that were made to err by hearkening to Hy- 
meneus and Philetus, (2 Tim. ii. 17, 18,) as con- 
cerning the faith of the resurrection of the 
body? They answered, Yea. Then said the 
shepherds, Those that you see lie dashed to 
pieces at the bottom of this mountain are they ; 
and they have continued to this day unburied, 
as you see, for example to others to take heed 
how they clamber too high, or how they come 
too near the brink of this mountain. |] 

Then I saw they had them to the top of 
another mountain, and the name of that is 
Caution, and bid them look afar off:§ which 
when they did, they perceived, as they thought, 
several men walking up and down among the 



X Precious names ! what is a pilgrim without know- 
ledge ? what is head-knowledge without heart-experi- 
ence? And watchfulness and sincerity ought to at- 
tend us every step. When these graces are in us 
and abound, they make delectable mountains in- 
deed. 

|| Fine-spun speculations, and curious reasonings, 
lead men from simple truth and implicit faith into 
many dangerous and destructive errors. The word 
records many instances of such for our caution. Be 
warned to study simplicity and godly sincerity. 

§ It is well for us to be much on this mount. We 
have constant need of caution. Paul takes the Corin- 
thians up to this Mount Caution, and shows them what 
awful things have happened to professors of old : and 
he leaves this solemn word for us ; " Wherefore let him 
who thinketh he standeth, take heed lest he fall." 1 Cor. 
x. 12. 



THE PILGRIM'S PROGRESS. 



149 



tombs that were there: and they perceived 
that the men were blind, because they stum- 
bled sometimes upon the tombs, and because 
they could not get out from among them. Then 
said Christian, What means this ? 

The shepherds then answered, Did you not 
see a little below these mountains, a stile that 
leads into a meadow, on the left hand of this 
way? They answered, Yes. Then said the 
shepherds, From that stile there goes a path, 
that leads directly to Doubting Castle, which 
is kept by Giant Despair, and these men (point- 
ing to them among the tombs) came once on 
pilgrimage, as you do now, even till they came 
to that same stile. And because the right way 
was rough in that place they chose to go out 
of it into that meadow, and there were taken 
by Giant Despair, and cast into Doubting Cas- 
tle ; where, after they had a while been kept 
in the dungeon, he at last did put out their 
eyes, and led them among those tombs, where 
he has left them to wander to this very day, 
that the saying of the wise man might be ful- 
filled, " He that wandereth out of the way of 
understanding, shall remain in the congrega- 
tion of the dead." Prov. xxi. 16. Then Chris- 
tian and Hopeful looked upon one another, 
with tears gushing out, but yet said nothing to 
the shepherds.* 

Then I saw in my dream, that the shepherds 
had them to another place in a bottom, where 
was a door in the side of an hill, and they 
opened the door, and bid them look in. They 
looked in therefore, and saw that within it 
was very dark and smoky ; they also thought 
that they heard there a rumbling noise, as of 
fire, and a cry of some tormented ; and that 
they smelt the scent of brimstone. Then said 
Christian, What means this ? The shepherds 
told them, This is a by-way to hell, a way that 
hypocrites go in at : namely, such as sell their 
birthright, with Esau ; such as sell their Mas- 
ter, with Judas ; such as blaspheme the gospel, 
with Alexander ; and that lie and dissemble, 
with Ananias, and Sapphira his wife. 



* Do we see others fall into perdition by the vei-y 
same sins and follies from which God has reclaimed 
us ? What must we resolve this into, but his super- 
abounding mercy to us ! And surely it is enough to 
make one's eyes gush out with tears, and to melt our 
hard hearts into fervent love, to look back upon the 
many singular instances of God's distinguishing favour 
to us. Oh call them to mind and be thankful. 

•j- Thus we read of some being once enlightened, and 
having tasted of the heavenly gift, and were made 
partakers of the world to come. Heb. vi. It is hard 



Then said Hopeful to the shepherds, I per- 
ceive that these had on them, even every one, 
a show of pilgrimage, as we have now ; had 
they not? 

Shepherds. Yea, and held it a long time too. 

Hopeful. How far might they go on in pil- 
grimage in their days, since they notwithstand- 
ing were thus miserably cast away ? 

Shepherds. Some further, and some not so 
far as these mountains.! 

Then said the pilgrims one to another, We 
had need to cry to the strong for strength. 

Shepherds. Ay, and you will have need to use 
it when you have it, too. 

By this time the pilgrims had a desire to go 
forward, and.the shepherds a desire they should ; 
so they walked together towards the end of the 
mountains. Then said the shepherds one to 
another, Let us here show the pilgrims the 
gates of the Celestial City, if they have skill 
to look through our perspective glass. The 
pilgrims then lovingly accepted the motion: 
so they had them to the top of an high hill, 
called Clear, and gave them the glass to 
look. 

Then they essayed to look, but the remem- 
brance of that last thing that the shepherds 
had showed them, made their hands shake ; by 
means of which impediment, they could not 
look steadily through the glass; % yet they 
thought they saw r something like the gate, and 
also some of the glory of the place. Then they 
went away, and sang this song : 

" Thus by the shepherds secrets are reveal'd, 
Which from all other men are kept conceal'd ; 
Come to the shepherds then, if you would see 
Things deep, things hid, and that mysterious be." 

When they were about to depart, one of the 
shepherds gave them a note of the way. An- 
other of them bid them beware of the flatterer. 
The third bid them take heed that they sleep not 
upon the enchanted ground. And the fourth 
bid them God speed. So I awoke from my 
dream. 



to say how far, or how long a person may follow 
Christ, and because of unfaithfulness, yet fall away, 
and come short of the kingdom at last. This should 
excite to diligence, humility, and circumspection, ever 
looking to Jesus to keep us from falling. 

X The glass of God's word of grace and truth, held 
up by the hand of faith to the eye of the soul. So 
Paul speaks : beholding as in a glass (the Gospel) the 
glory of the Lord, &c. 2 Cor. iii. 15. But unbelieving 
doubts and fears will make the hand tremble and the 
sight dim. 



150 



BUNYAN'S COMPLETE WORKS. 



CHAPTER XVII. 

The Pilgrims meet with Ignorance. — The Bobbery of Little-faith related. — Christian and 

Hopeful caught in the net. 



And I slept and dreamed again, and saw the 
same two pilgrims going down the mountains, 
along the highway towards the city. Now a 
little before these mountains on the left hand, 
lieth the country of Conceit,* from which 
country there comes into the way in which the 
pilgrims walked, a little crooked lane. Here 
therefore they met with a very brisk lad, that 
came out of that country, and his name was 
Ignorance. So Christian asked him from what 
parts he came, and whither he was going. 

Ignorance. Sir, I was born in the country 
that lieth off there a little on the left hand, 
and am going to the Celestial City. 

Christian. But how do you think to get in at 
the gate ? for you may find some difficulties 
there. 

As other good people do, said he. 

Christian. But what have you to show at 
that gate, that may cause that gate to be opened 
to you ? 

Ignorance. I know my Lord's will, and have 
been a good liver ; I pay every man his own ; 
I pray, fast, pay tithes, and give alms, and have 
left my country for whither I am going, f 

Christian. But thou earnest not in at the 
Wicket-gate that is at the head of this way ; 
thou earnest in hither through that same 
crooked lane, and therefore I fear, however 
thou mayest think of thyself, when the reckon- 
ing-day shall come, thou wilt have laid to thy 
charge, that thou art a thief and a robber, in- 
stead of getting admittance into the city. 

Ignorance. Gentlemen, ye be utter strangers 
to me, I know you not ; be content to follow 
the religion of your country, and I will follow 
the religion of mine. I hope all will be well. 
And, as for the gate you talk of, all the world 
knows, that that is a great way off" of our coun- 
try. I cannot think that any men in all our 



* This country we were all born in ; and are all by 
nature darkness. Some live long in the country of 
Conceit, and many end their days in it. Are you 
come out of it ? So was Ignorance ; but he breathed 
his native air. So long as any sinner thinks he can 
do anything towards making himself righteous before 
God, his name is Ignorance, he is full of self-conceit, 
and destitute of the faith of Christ. 

f Is it not very common to hear professors thus ex- 
press themselves ? Yes, and many who make a very 



parts do so much as know the way to it, nor 
need they matter whether they do or no ; since 
we have, as you see, a fine pleasant green lane, 
that comes down from our country the nearest 
way. 

When Christian saw that the man was wise 
in his own conceit, he said to Hopeful whis- 
peringly, " There is more hope of a fool than 
of him," (Prov. xxvi. 12 ;) and said moreover, 
" When he that is a fool walketh by the way, 
his wisdom faileth him, and he saith to every 
one that he is a fool." Eccles. x. 2. What, 
shall we talk further with him, or outgo him 
at present, and so leave him to think of what 
he hath heard already, and then stop again for 
him afterwards, and see if by degrees we can 
do any good by him ? Then said Hopeful, 

" Let Ignorance a little while now muse 
On what is said, and let him not refuse 
Good counsel to embrace, lest he remain 
Still ignorant of what's the chiefest gain. 
God saith, those that no understanding have, 
Although he made them, them will he not save." 

He further added, It is not good, I think, to 
say to him all at once ; let us pass him by, if 
you will, and talk to him anon, even as he is 
able to bear it." 

So they both went on, and Ignorance he 
came after. Now when they had passed him 
a little way, they entered into a very dark lane, 
where they met a man whom seven devils had 
bound with seven strong cords, and were car- 
rying him back to the door that they saw on 
the side of the hill. Matt. xii. 45 ; Prov. v. 22. 
Now good Christian began to tremble, and so 
did Hopeful his companion ; yet as the devils 
led away the man, Christian looked to see if 
he knew him ; and he though it might be one 
Turn-away, that dwelt in the town of Apos- 



high profession too; their hopes are plainly grounded 
upon what they are in themselves, and how they differ 
from their former selves and other sinners, instead of 
what Christ has made us, and what we are in Christ. 
But the profession of such is begun with an ignorant, 
whole, self-righteous heart; it is continued in pride, 
self-seeking, and self-exalting, and ends in awful dis- 
appointment. For such are called by our Lord thieves 
and robbers ; they rob him of the glory of his grace, 
and the efficacy of his precious blood. 



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THE PILGRIM'S PROGRESS. 



151 



tacy. But lie did not perfectly see his face ; 
for he did hang his head like a thief that is 
found. But being gone past, Hopeful looked 
after him, and espied on his back a paper with 
this inscription, " Wanton professor and dam- 
nable apostate." * Then said Christian to his 
fellow, Now, I call to remembrance that which 
was told me, of a thing that happened to a 
good man hereabout. The name of the man 
was Little-faith, but a good man, and he dwelt J 
in the town of Sincere. The thing was this : 
— At the entering in at this passage, there 
comes down from Broad-way gate, a lane, 
called Dead-man's lane ; so called, because of 
the murders that are commonly done there; 
and this Little-faith, going on pilgrimage, as 
we do now, chanced to sit down there and 
slept ; now there happened at that time to 
come down the lane from Broad-way gate, 
three sturdy rogues, and their names were 
Faint-heart, Mistrust, and Guilt, three broth- 
ers; and they espying Little-faith where he 
was, came galloping up with speed. Now the 
good man was just awake from his sleep, and 
was getting up to go on his journey. So they 
all came up to him, and with threatening lan- 
guage bid him stand. At this Little-faith 
looked as white as a clout, and had neither 
power to fight nor flee. Then said Faint-heart, 
" Deliver thy purse ;" but he making no haste 
to do it, (for he was loth to lose his money,) 
Mistrust run up to him, and thrusting his hand 
into his pocket, pulled out thence a bag of sil- 
ver. Then he cried out, " Thieves J thieves !" 
With that Guilt, with a great club that was in 
his hand, struck Little-faith on the head, and 
with that blow felled him flat to the ground ; 
where he lay bleeding, as one that would bleed 
to death. All this while the thieves stood by. 
But at last, they hearing that some were upon 

* Oh beware of a light, trifling spirit, and a wanton 
behaviour. It is often the forerunner of apostacy 
from God. It makes one tremble to hear those who 
profess to follow Christ in the regeneration crying, 
What harm is there in this game, and the other diver- 
sion ? They plainly discover what spirit they are got 
into. The warmth of love is gone, and they are be- 
come cold, dead, and carnal. Oh how many instances 
of these abound ! 

f Where there is a faint heart in God's cause, and 
mistrust of God's truths, here will be guilt in the con- 
science, and a dead faith in the heart; and these 
rogues will prevail over, and rob such souls of the 
comforts of God's love and of Christ's salvation. Oh 
how many are overtaken by these in sleepy fits and 
careless frames, and plundered! Learn to be wise 
from the things others have suffered. 



the road, and fearing lest it should be one 
Great-grace, that dwells in the city of Good- 
confidence, they betook themselves to their 
heels, and left this good man to shift for him- 
self, who, getting up, made shift to scramble 
on his way. This was the story .f 

Hopeful. But did they take from him all that 
ever he had ? 

Christian. No : the place where his jewels 
! were, they never ransacked ; so those he kept 
still. But, as I was told, the good man was 
much afflicted for his loss ; for the thieves got 
most of his spending-money. That which 
they got not, as I said, were jewels ; also, he 
had a little odd money left, but scarce enough 
to bring him to his journey's end, (1 Pet. iv. 
18 ;) nay, if I was not misinformed, he was 
forced to beg as he went, to keep himself alive, 
(for his jewels X he might not sell.) But beg 
and do what he could; "he went," as we say, 
" with many a hungry belly," the most part of 
the rest of the way. 

Hopeful. But is it not a wonder they got not 
from him his certificate by which he was to re- 
ceive his admittance at the celestial gate? 

Christian. It is a wonder : but they got not 
that ; though they missed it not through any 
good cunning of his ; for he, being dismayed 
with their coming upon him, had neither 
power nor skill to hide anything, so it was 
more by good providence than by his endeav- 
our, that they missed of that good thing. || 
2 Tim. i. 14; 2 Pet. ii. 9. 

Hopeful. But it must needs be a comfort to 
him, that they got not his jewels from him ? 

Christian. It might have been great comfort 
to him, had he used it as he should ; but they 
who told me the story, said, that he made but 
little use of it all the rest of the way ; and 
that, because of the dismay that he had in the 



J By his jewels we may understand those imparted 
graces of the Spirit, Faith, Hope, and Love. By his 
spending-money, understand the sealing and earnest 
of the Spirit in his heart. 2 Cor. i. 22. Of this divine 
assurance and the sense of the peace and joy of the 
Holy Ghost, he was robbed, so that, though he still 
went on in the ways of the Lord, yet he dragged on 
but heavily and uncomfortably; and was not hap- 
py in himself. Oh how much evil and distress- 
are brought upon us by neglecting to watch and] 
pray ! 

|| What was this good thing ? His faith, whose 
author, finisher, and object is Jesus. And where he 
gives this gift of faith, though it be but little, even as 
a grain of mustard-seed, if exercised by the possessor, 
not all the powers of earth and hell can rob the heart 
of it. 



152 



BUNYAN'S COMPLETE WORKS. 



taking away his money. Indeed he forgot it a 
greater part of the rest of his journey ; and, 
besides, when at any time it came into his 
mind, and he began to be comforted therewith, 
then would fresh thoughts of his loss come 
again upon him, and those thoughts would 
swallow up all. 

Hopeful. Alas, poor man ! this could not but 
be a great grief unto him? 

Christian. Grief ! ay, a grief indeed. Would 
it not have been so to any of us, had we been 
used as he, to be robbed and wounded too, and 
that in a strange place, as he was? It is a 
wonder he did not die with grief, poor heart : 
I was told he scattered almost all the rest of 
the way, with nothing but doleful and bitter 
complaints: telling also to all who overtook 
him, or that he overtook in the way as he 
went, where he was robbed, and how; who 
they were that did it, and what he lost; how 
he was wounded, and that he hardly escaped 
with his life.* 

Hopeful. But it is a wonder that his neces- 
sity did not put him upon selling or pawning 
some of his jewels, that he might have where- 
with to relieve himself in his journey. 

Christian. Thou talkest like one upon whose 
head is the shell to this very day: for what 
should he pawn them? or to whom should he 
sell them? In all that country where he was 
robbed, his jewels were not accounted of; nor 
did he want that relief which could from 
thence be administered to him. Besides, had 
his jewels been missing at the gate of the I 
Celestial City, he had (and that he knew well 
enough) been excluded from an inheritance 
there, and that would have been worse to him 
than the appearance and villainy of ten thou- 
sand thieves. 

Hopeful. Why art thou so tart, my brother ? 
Esau sold his birthright, and that for a mess 
of pottage, (Heb. xii. 16;) and that birthright 
was his greatest jewel: and, if he, why might 
not Little-faith do so too ? 

Christian. Esau did sell his birthright in- 
deed, and so do many besides, and by so doing, 
exclude themselves from the chief blessing: 
as also that caitiff did: but you must put a 
difference betwixt Esau and Little- faith, and 
also betwixt their estates. Esau's birthright 
was typical, but Little-faith's jewels were not 

* Here is a discovery of true, though it be but little 
faith. It mourns its loss of God's presence, and the 
comforts of his Spirit, and laments its folly for sleep- 
ing, when it should have been watching and praying. 
He that pines under the sense of the loss of Christ's 



so. Esau's belly was his god, but Little-faith's 
belly was not so. Esau's want lay in his fleshly 
appetite. Little-faith's did not so. Besides, 
Esau could see no further than to the fulfilling 
of his lust: "For I am at the point to die," 
said he, "and what good will this birthright 
do me?" Gen. xxv. 29, 34. But Little-faith, 
though it was his lot to have but a little faith, 
was by his little faith kept from such extrava- 
gancies, and made to see and prize his jewels 
more than to sell them as Esau did his birth- 
right. You read not anywhere that Esau had 
faith, no, not so much as a little; therefore no 
marvel, if where the flesh only bears sway, (as 
it will in that man where no faith is, to resist,) 
if he sells his birthright and his soul and all, 
and that to the devil of hell: for it is with 
such as it is with the ass, "who in her occa- 
sions cannot be turned away," (Jer. ii. 24;)' 
when their minds are set upon their lusts, they 
will have them, whatever they cost. But Little- 
faith was of another temper, his mind was on 
things divine; his livelihood was upon things 
that were spiritual and from above ; therefore, 
to what end should he that is of such a temper 
sell his jewels (had there been any that would 
have bought them) to fill his mind with empty 
things ! Will a man give a penny to fill his 
belly with hay? or can you persuade the 
turtle-dove to live upon carrion like the crow? 
Though faithless ones can, for carnal lusts, 
pawn or mortgage, or sell what they have, and 
themselves outright to boot, yet they that have 
I faith, saving faith, though but little of it, can- 
not do so. Here, therefore, my brother, is thy 
mistake. 

Hopeful. I acknowledge it; but yet your 
severe reflections had almost made me angry. 

Christian. Why I did but compare thee to 
some of the birds that are of the brisker sort, 
who will run to and fro in untrodden paths, 
with the shell upon their heads ; but pass by 
that, and consider the matter under debate, 
and all shall be well betwixt thee and me. 

Hopeful. But, Christian, these three fellows, 
I am persuaded in my heart, are but a company 
of cowards; would they have run else, think 
you, as they did, at the noise of one that was 
coming on the road? Why did not Little- 
faith pluck up a greater heart? he might, 
methinks, have stood one brush with them, 

love, has faith in his heart, and a measure of love to 
Christ in his soul; though he goes on his way weep- 
ing, yet he shall find joy in the end. Sou 1 , be on thy 
watch-tower, lest thou sleep the sleep of eternal 
death. 



THE PILGRIM 

and have yielded, when there had been no 
remedy. 

Christian. That they are cowards many have 
said, but few have found it so in the time of 
trial. As for a great heart, Little -faith had 
none; and I perceived by thee, my brother, 
hadst thou been the man concerned, thou art 
but for a brush, and then to yield. And verily, 
since this is the height of thy stomach, now 
they are at a distance from us, should they ap- 
pear to thee, as they did to him, they might 
put thee to second thoughts.* 

But consider again, they are but journeymen 
thieves, they serve under the king of the bot- 
tomless pit; who, if need be, will come to 
their aid himself, and his voice is as the roar- 
ing of a lion. 1 Pet. v. 8. I myself have been 
engaged as this Little-faith was ; and I found 
it a terrible thing. These three villains set 
upon me, and I beginning like a Christian to 
resist, they gave out a call, and in came their 
master : I w T ould, as the saying is, have given 
my life for a penny; but that, as God would 
have it, I w r as clothed with armour of proof. 
Ay, and yet though I w r as so harnessed, I 
found it hard w T ork to quit myself like a man : 
no man can tell what in that combat attends 
us, but he that hath been in the battle him- 
self.! 

Hopeful. Well, but they ran, you see, when 
they did but suppose that one Great-grace was 
in the way. 

Christian. True, they have often fled, both 
they and their master, when Great-grace hath 
appeared ; and no marvel, for he is the King's 
champion ; but, I trow, you will put some dif- 
ference between Little-faith and the King's 
champion. All the King's subjects are not his 



* Ah ! how easy is it to talk when enemies are out 
of sight ! We too often wax valiant in our own esteem, 
when we have constant need to humble ourselves under 
the mighty hand of God, knowing what mere nothings 
we are of ourselves. It makes a Christian speak tartly 
when one sees self-exaltings in another. Paul fre- 
quently speaks thus, from warm zeal for Christ's glory, 
and strong love to the truth as it is in Jesus. 

•f- Who can stand in the evil day of temptation, 
when beset with Faint-heart, Mistrust, and Guilt, 
backed by the power of their master, Satan ? No one, 
unless armed with the whole armour of God: even 
then the power of such infernal foes makes it a hard 
fight to the Christian. But this is our glory, the 
Lord shall fight for us, and we shall hold our peace ; 
we shall be silent as to ascribing any glory to our- 
selves, knowing our very enemies are part of our- 
selves, and that we are more than conquerors over all 
these (only) through Hiir who loved us. Rom. viii. 27. 



'S PEOGEESS. 153 

champions ; nor can they, when tried, do such 
feats of war as he. Is it meet to think that a 
little child should handle Goliah as David 
did? or that there should be the strength of an 
ox in a wren? Some are strong, some are 
weak : some have great faith, some have little ; 
this man was one of the weak, and therefore 
he went to the wall. J 

Hopeful. I would it had been Great-grace 
for his sake. 

Christian. If it had been he, he might have 
had his hands full : for I must tell you, that 
though Great-grace is excellent good at his 
w r eapon, and has, and can, so long as he keeps 
them at sword's point, do well enough with 
them, yet if they get within him, even Faint- 
heart, Mistrust, or the other, it will go hard 
but that they will throw up his heels: and 
when a man is down, you know, what can he 
do? 

Whoso looks well upon Great-grace's face, 
shall see those scars and cuts there that shall 
easily give demonstration of w 7 hat I say. 
Yea, once I heard that he should say, (and 
that when he w T as in the combat.) " We de- 
spaired even of life." || How 7 did these sturdy 
rogues and their fellows make David groan, 
mourn, and roar ? Yea, Heman and Hezekiah 
too, though champions in their days, were 
forced to bestir them when by these assaulted ; 
and yet, notwithstanding, they had their coats 
soundly brushed by them. Peter, upon a time, 
would go try w T hat he could do ; but, though 
some do say of him that he is the prince of 
the apostles, they handled him so, that they 
made him at last afraid of a sorry girl. 

Besides, their king is at their whistle ; he is 
never out of hearing ; and if at any time they 
be put up to the worst, he, if possible, comes 



J Pray mind this, ye lambs of the flock, whose 
knowledge is small, and whose faith is weak ; oh never 
think the God ye believe in, the Saviour ye follow, is 
an austere master, who expects more from you than 
ye are able. When he calls for your service, look to 
him for strength ; expect all power and strength for 
every good work out of the fulness of Christ ; the 
more you receive from him, the more you will grow up 
in him, and be devoted to him. 

|| Now here you see what is meant by Great-grace, 
who is so often mentioned in this book, and by whom 
so many valiant things were done. We read, " With 
great power the apostles witnessed of the resurrec- 
tion of Jesus." Why was it ? Because " Great grace 
was upon them all." Acts iv. 33. So you see all is of 
grace, from first to last, in salvation. If we do great 
things for Christ, yet not unto us, but unto the great 
grace of our Lord be all the glory. 



154 



BUNYAN'S COMPLETE WORKS. 



in to help them : and of him it is said, " The 
sword of him that layeth at him cannot hold ; 
the spear, the dart, nor the habergeon; he 
esteemeth iron as straw, and brass as rotten 
wood : the arrow cannot make him flee, sling- 
stones are turned with him into stubble ; darts 
are counted as stubble; he laugheth at the 
shaking of the spear." Job xli. 26-29. What 
can a man do in this case ? It is true, if a man 
could at every turn have Job's horse, and had 
skill and courage to ride him, he might do 
notable things : for " his neck is clothed with 
thunder ; he will not be afraid as a grasshop- 
per ; the glory of his nostrils is terrible ; he 
paweth in the valley, and rejoiceth in his 
strength, he goeth on to meet the armed men : 
he mocketh at fear, and is not affrighted, 
neither turneth he back from the sword ; the 
quiver rattleth against him, the glittering spear 
and the shield : he swalloweth the ground with 
fierceness and rage, neither believeth he that 
it is the sound of the trumpet. He saith 
among the trumpets, Ha, ha ; and he smelleth 
the battle afar off, the thunder of the captains 
and the shoutings." Job xxxix. 19-25. 

But for such footmen as thee and I are, let 
us never desire to meet with an enemy, nor 
vaunt as if we could do better, when we hear 
of others that they have been foiled ; nor be 
tickled at the thought of our own manhood, 
for such commonly come by the worst when 
tried. Peter, of whom I made mention before, 
he would swagger, ay, he would ; he would, as 
his vain mind prompted him to say, do better, 
and stand more for his Master than all men : 
but who so foiled and run down by those vil- 
lains as he?* 

When therefore we hear that such robberies 
are done on the King's highway, two things 
become us to do : first, to go out harnessed, and 
to be sure to take a shield with us ; for it was 
for want of that, that he that laid so lustily at 
Leviathan, could not make him yield ; for, in- 
deed, if that be wanted, he fears us not at all. 

* From this sweet and edifying conversation, learn 
not to think more highly of yourself than you ought 
to think ; but to think soberly, according to the meas- 
ure of faith which God hath dealfr to you. Eom. xii. 3. 
Now it is of the very essence of faith to lead us out 
of all self-confidence and vain vaunting. For we 
know not how soon Faint-heart, Mistrust, and Guilt, 
may spring up in us, and if not found in the exercise 
of faith, will rob us of our comforts, and spoil our joys. 

f But how contrary to this, is the walk and conduct 
of some who profess to be pilgrims, and yet can wil- 
fully and deliberately go upon the devil's ground, 
and indulge themselves in carnal pleasures and sinful 



Therefore, he that had skill hath said, " above 
all, take the shield of faith, wherewith ye shall 
be able to quench all the fiery darts of the 
wicked." Eph. vi. 16. 

It is good also that we desire of the King a 
convoy, that he will go with us himself. This 
made David rejoice when in the Valley of the 
Shadow of Death ; and Moses was rather for 
dying where he stood, than to go on one 
step without his God. Ex. xxxiii. 15. my 
brother, if he will but go along with us, what 
need we be afraid of ten thousand that shall 
set themselves against us? but without him 
" the proud helpers fall under the slain." f Ps 
iii. 5, 8 ; xxxvii. 1, 3 ; Isa. x. 4. 

I for my part, have been in the fray before 
now ; and though through the goodness of Him 
that is best, I am, as you see, alive, yet I can- 
not boast of my manhood. Glad shall I be if 
I meet with no more such brunts ; though I 
fear we are not got beyond all danger. How- 
ever, since the lion and the bear have not as 
yet devoured me, I hope God will deliver us 
from the next uncircumcised Philistines. Then 
sang Christian : 

" Poor Little-faith ! hast been among the thieves ; 
Wast robb'd : Remember this, whoso believes, 
And get more faith, then shall you victors be 
Over ten thousands, else scarce over three." 

So they went on, and Ignorance followed. 
They went then till they came at a place where 
they saw a way put itself into their way,J and 
seemed withal to lie as straight as the way 
which they should go ; and here they knew not 
which of the two to take, for both seemed 
straight before them ; therefore here they stood 
still to consider. And as they were thinking 
about the way, behold, a man of black flesh, 
but covered with a very light robe, came to 
them, and asked them why they stood there? 
They answered, They were a-going to the 
Celestial City, but knew not which of these 
ways to take. "Follow me," said the man, 

diversions ! Such evidently declare in plain language, 
that they desire not the presence of God, but that he 
should depart from them ; but a day will come, which 
will burn as an oven, when such professors, if they 
repent not, shall become stubble, and be consumed by 
the fire of God. 

J By this way and a way, it is plain the author means 
the way of self-righteousness, and the way of the im- 
puted righteousness of Christ. Whenever we turn 
aside to the former, we get out of the way to the 
city j yea, we see by degrees the pilgrims' faces were 
turned away from it, and they were entangled in the 
net of pride and folly. 



THE PILGRIM'S PROGRESS. 



155 



" it is thither that I am going." So they fol- 
lowed him in the way that but now came into 
the road, which by degrees turned, and turned 
them so from the city that they desired to go 
to that in a little time their faces were turned 
away from it : yet they followed him. But by 
and by, before they were aware, he led them 
both within the compass of a net, in which 
they were both so entangled, that they knew 
not what to do ; and with that the white robe 
fell off from the black man's back : they then 
saw where they were. Wherefore ' there they 
lay crying some time, for they could not get 
themselves out.* 

Then said Christian to his fellow, Now do I 
see myself in an error. Did not the shepherds 
bid us beware of the flatterers ? As is the say- 
ing of the wise man, so have we found it this 
day, "A man that flattereth his neighbour, 
spreadeth a net for his feet." Prov. xxix. 5. 

Hopeful. They also gave us a note of direc- 
tions about the way, for our more sure finding 
thereof ; but herein we have also forgotten to 
read, and have not kept ourselves from the 
"paths of the destroyer." Here David was 
wiser than we ; for saith he, " concerning the 
works of men, by the word of thy lips, I have 
kept me from the paths of the destroyer." Ps. 
xvii. 4. Thus they lay bewailing themselves 
in the net. At last they spied a shining one f 
coming towards them, with a whip of small 
cord in his hand. When he was come to the 
place where they were, he asked them whence 
they came, and what they did there ? They 
told him, that they were poor pilgrims going 
to Zion, but were led out of their way by a 
black man clothed in white, who bid us, said 
they, follow him, for he was going thither too. 

* Luther was wont to caution against the white 
devil, as much as the black one ; for Satan transforms 
himself into an angel of light, and his ministers as 
ministers of righteousness. 2 Cor. xi. 14, 15. And 
how do they ruin souls ? By flattery, deceiving the 
ignorant, and beguiling the unstable. These are 
black men clothed in white. 

f By this shining one understand the Holy Ghost, 
the leader and guide of all who believe. When they 
err and stray from Jesus the way, and are drawn from 
him as the Truth, the Spirit comes with his rod of 
conviction and chastisement, to whip them from their 
self-righteousness and folly, back to Christ, to trust 
wholly in him, to rely only on him, and to walk in 
fellowship with him. So he acted by the Galatian 
Church, who was flattered into a notion of self-right- 



Then said he with the whip, It is a Flatterer, 
" a false apostle, that hath transformed himself 
into an angel of light." 2 Cor. xi. 13, 14 ; Dan. 
xi. 32. So he rent the net, and let the men 
out. Then said he to them, Follow me, that I 
may set you in the way again : so he led them 
back to the way which they had left to follow 
the Flatterer. Then he asked them, saying, 
Where did you lie the last night ? They said, 
With the shepherds upon the Delectable Moun- 
tains. He asked them then, if they had not a 
note of direction for the way ? They answered, 
Yes. But did you, said he, when you were at 
a stand, pluck out and read your note ? They 
answered, No. He asked them, Why ? They 
said, they forgot. He asked, moreover, If the 
shepherds did not bid them beware of the Flat- 
terer ? They answered, Yes ; but we did not 
imagine, said they, that this fine-spoken man 
had been he. Rom. xvi. 17, 18. 

Then I saw in my dream, that he com- 
manded them to lie down, (Deut. xxix. 2,) 
which when they did, he chastised them sore, 
to teach them the good way wherein they 
should walk, (2 Chron. vi 26, 27,) and as he 
chastised them, he said, " As many as I love, I 
rebuke and chasten ; be zealous, therefore, and 
repent." Rev. iii. 19. This done, he bid them 
go on their way, and take good heed to the 
other directions of the shepherds. So they 
thanked him for his kindness, and went softly 
along the right way, singing : 

" Come hither, you that walk along the way, 
See how the pilgrims fare that go astray : 
They catched are in an entangling net, 
'Cause they good counsel lightly did forget ; 
'Tis true, they rescu'd were ; but yet you see, 
They're scourg'd to boot : let this your caution be." 

eousness and self-justification. David also, when he 
found himself near lost, cries out, — " He restoreth 
my soul, he leadeth me in paths of righteousness for 
his name's sake." Ps. xxiii. 3. 

The following lines are very expressive of the state 
of mind of any who, by giving place to unbelief, may 
have turned aside from the narrow way : — 

Often thus, through sin's deceit, 
Grief, and shame, and loss I meet 
Like a fish, my soul mistook, 
Saw the bait, but not the hook. 
Made by past experience wise, 
Let me learn thy word to prize ; 
Taught by what I've felt before, 
Satan's flattery to abhor. 



156 



BUNYAN'S COMPLETE WORKS. 



CHAPTER XVIII. 

The Pilgrims meet with Atheist, and pass over the Enchanted Ground. 



Now after a while, they perceived afar off, 
one coming softly, and alone, all along the 
highway, to meet them. Then said Christian 
to his fellow, Yonder is a man with his back 
towards Zion, and he is coming to meet us. 

Hopeful. I see him; let us take heed to 
ourselves now, lest he should prove a flat- 
terer also. So he drew nearer and nearer, 
and at last came up to them. His name was 
Atheist: and he asked them whither they 
were going? 

Christian. We are going to Mount Zion. 

Then Atheist fell into a very great laughter. 

Christian. What is the meaning of your 
laughter? 

Atheist. I laugh to see what ignorant per- 
sons you are, to take upon you so ridiculous a 
journey; and yet are like to have nothing but 
your travel for your pains. 

Christian. Why, man, do you think we shall 
not be received ? 

Atheist. Received ! there is no such place as 
you dream of in all this world. 

Christian. But there is in the world to come. 

Atheist. When I was at home, in mine own 
country, I heard as you now affirm, and from 
that hearing went out to see, and have been 
seeking this city twenty years, but find no 
more of it than I did the first day I set out. 
Eccles. x. 15 ; Jer. xvii. 15. 

Christian. We have both heard and believe 
that there is such a place to be found. 

Atheist. Had not I, when at home, believed, 
I had not come thus far to seek ; but finding 
none, (and yet I should, had there been such 
a place to be found, for I have gone to seek it 
further than you,) I am going back again, and 
will seek to refresh myself with the things that 
I then cast away for hopes of that which I 
now see is not. 

Then said Christian to Hopeful, his com- 
panion, Is it true which this man hath said ? 

Hopeful. Take heed, he is one of the flat- 
terers: remember what it hath cost us once 



* See how we are surrounded with different ene- 
mies. No sooner have they escaped the self-righteous 
flatterer, but they meet with the openly profane and 
licentious mocker. Ay, and he set out, and went far 
too, yea, farther than they ; but behold, he has 
turned his back upon all, and though he had been 
twenty years a seeker, yet now he proves he has 



already, for our hearkening to such kind of 
fellows. What ! no Mount Zion ? did we not 
see from the Delectable Mountains the gate 
of the city ? Also, are we not now to walk by 
faith ? 2 Cor. v. 7. Let us go on, said Hope- 
ful, lest the man with the whip overtake us 
again.* You should have taught me that les- 
son which I will sound in thy ears withal : 
" Cease, my son, to hear the instruction that 
causeth to err from the words of knowledge," 
(Prov. xix. 27 ; Heb. x. 39 ;) I say, my brother, 
cease to hear him, and let us believe to the 
saving of the soul. 

Christian. My brother, I did not put the 
question to thee, for that I doubted of the 
truth of your belief myself, but to prove thee, 
and to fetch from thee a fruit of the honesty 
of thy heart. As for this man, I know that 
he is blinded by the god of this world. Let 
thee and I go on, knowing that we have belief 
of the truth; and "no lie is of the truth." 
1 John ii. 21. 

Hopeful. Now I do rejoice in the hope of the 
glory of God. So they turned away from the 
man, and he, laughing at them, went his way. 

I saw then in my dream, that they went till 
they came into a certain country, whose air 
naturally tended to make one drowsy, if he 
came a stranger into it. And here Hopeful be- 
gan to be very dull and heavy of sleep : where- 
fore he said unto Christian, I now begin to grow 
so drowsy, that I can scarcely hold up mine 
eyes ; let us lie down here and take one nap. 

By no means, said the other ; lest sleeping, 
we never wake more. 

Hopeful. Why, my brother? sleep is sweet 
to the labouring man: we may be refreshed 
if we take a nap. 

Christian. Do you not remember that one 
of the shepherds bid us beware of the En- 
chanted Ground ? He meant by that, that we 
should beware of sleeping ; " wherefore let us 
not sleep as do others, but let us watch and be 
sober." f 1 Thess. v. 6. 

neither faith nor hope, but ridicules all as delusion. 
Awful to think of! Oh what a special mercy to be 
kept believing and persevering, not regarding the 
ridicule of apostates ! 

f Christian, beware of sleeping on this en- 
chanted ground ! When all things go easy, smooth, 
and well, we are prone to grow drowsy in soul. How 



THE PILGRIM 

Hopeful. I acknowledge myself in a fault; 
and, had I been here alone, I had by sleeping 
run the danger of death. I see it is true that 
the wise man saith, " Two are better than one." 
Eccles. iv. 9. Hitherto hath thy company been 
my mercy ; and thou shalt * have a good re- 
ward for thy labour." 

Now then, said Christian, to prevent drow- 
siness in this place, let us fall into good 
discourse. 

With all my heart, said the other. 

Christian. Where shall we begin? 

Hopeful. Where God began with us : but do 
you begin if you please. 

Christian. I will sing you first this song — 

" "When saints do sleepy grow, let them come hither, 
And hear how these two pilgrims talk together. 
Yea, let them learn of them in any wise, 
Thus to keep ope their drowsy, slumbering eyes. 
Saints' fellowship, if it he manag'd well, 
Keeps them awake, and that in spite of hell."* 

Then Christian began, and said, I will ask 
you a question : How came you to think at first 
of doing what you do now ? 

Hopeful. Do you mean, how came I at first 
to look after the good of my soul ? 

Christian. Yes, that is my meaning. 

Hopeful. I continued a great while in the de- 
light of those things which were seen and sold 
at our fair ; things which I believe now would 
have, had I continued in them still, drowned 
me in perdition and destruction. 

Christian. What things are they ? 

Hopeful. All the treasures and riches of the 
world. Also, I delighted much in rioting, 
revelling, drinking, swearing, lying, unclean- 
ness, sabbath-breaking, and what not, that 
tended to destroy the soul. But I found, at 
last, by hearing and considering of things that 
are divine, which indeed I heard of you, as 
also of beloved Faithful, who was put to death 

many are the calls in the world, against spiritual 
slumber! and yet how many professors, through the 
enchanting air of this world, are fallen into the deep 
sleep of formality ! Be warned by them to cry to thy 
Lord to keep thee awake to righteousness, and be vig- 
orous in the ways of thy Lord. 

* Observation fully evinces this truth, and 'when the 
soul slumbers, the tongue is mute to spiritual converse, 
and the truths of Jesus freeze on the lips, while the 
man is all ear to hear, and all tongue to talk, of vain, 
worldly, and trifling things. Beware of such sleepy 
professors. You are in danger of catching the infec- 
tion ; you are sure to get no spiritual edification from 
them ; but be sure to be faithful in reproving them, 
and prize the company of lively Christians. 



'S PROGRESS. 157 

for his faith and good living in Vanity Fair, 
that " the end of these things is death ; " and 
that " for these things' sake the wrath of God 
cometh upon the children of disobedience." 
Eom. vi. 21, 23 ; Eph. v. 6. 

Christian. And did you presently fall under 
the power of this conviction ? 

Hopeful. No ; I was not willing presently to 
know the evil of sin, nor the damnation that 
follows upon the commission of it, but endeav- 
oured, when my mind at first began to be 
shaken with the word, to shut mine eyes against 
the light thereof. 

Christian. But what was the cause of your 
carrying of it thus to the first workings of God's 
blessed Spirit upon you? 

Hopeful. The causes were — 1. I was ignorant 
that this was the work of God upon me. I 
never thought that by awakenings for sin God 
at first begins the conversion of a sinner. 2. 
Sin was yet very sweet to my flesh, and I was 
loth to leave it. 8. I could not tell how to part 
with my old companions, their presence and 
actions were so desirable unto me. 4. The 
hours in which convictions were upon me, were 
such troublesome and such heart-affrighting 
hours, that I could not bear, no, not so much 
as the remembrance of them upon my heart.f 

Christian. Then it seems, sometimes you got 
relief of your trouble ? 

Hopeful. Yes, verily, but it would come into 
my mind again, and then I would be as bad, 
nay, worse than I w r as before. 

Christian. Why, what was it that brought 
your sins to mind again ? 

Hopeful. Many things : as, if I did but meet 
a good man in the street ; or if I have heard 
any read in the Bible; or if mine head did 
begin to ache ; or if I were told that some of 
my neighbours were sick ; or if I heard the 
bell toll for some that were dead ; or if I thought 
of dying myself; or if I heard that sudden 

f Here you see, as our Lord says, " It is the Spirit 
who quickeneth, the flesh profiteth nothing." John vi. 
63. The flesh, or our carnal nature, is so far from 
profiting in the work of conversion to Christ, that it is 
at enmity against him, and counteracts and opposes 
the Spirit's work in showing us our want of him, and 
bringing us to him. Man's nature and God's grace 
are two direct opposites. Nature opposes, but grace 
subdues nature, and brings it to submission and sub- 
jection. Are we truly convinced of sin and converted 
to Christ ? This is a cei'tain and sure evidence of it, — 
we shall say from our hearts, Not unto us, not unto 
any yieldings and compliances of our nature, free- 
will, and power, but unto thy name, Lord, be all the 
glory. 



158 



BUNYAN'S COMPLETE WORKS. 



death happened to others ; but especially when 
I thought of myself that I must quickly come 
to judgment. 

Christian. And could you at any time, with 
ease, get off the guilt of sin, when by any of 
these ways it came upon you ? 

Hopeful. No, not I ; for then they got faster 
hold of my conscience : and then, if I did but 
think of going back to sin, (though my mind 
was turned against it,) it would be double tor- 
ment to me. 

Christian. And how did you do then ? 

Hopeful. I thought I must endeavour to mend 
my life ; for else, thought I, I am sure to be 
damned. 

Christian. And did you endeavour to amend ? 

Hopeful. Yes; and fled from, not only my 
sins, but sinful company too, and betook me to 
religious duties, as praying, reading, weeping 
for sin, speaking truth to my neighbours, &c. 
These things did I, with many others, too much 
here to relate. 

Christian. And did you think yourself well 
then? 

Hopeful. Yes, for a while ; but at the last my 
trouble came tumbling upon me again, and that 
over the neck of all my reformation. 

Christian. How came that about, since you 
were now reformed ? 

Hopeful. There were several things brought 
it upon me ; especially such sayings as these : 
" All our righteousnesses are as filthy rags : " 
" By the works of the law no man shall be jus- 
tified : " " When ye have done all these things, 
say, We are unprofitable," (Isa. Ixiv. 6 ; Luke 
xvii. 10; Gal. ii. 16;) with many more such 
like. From whence I began to reason with 
myself thus : If all my righteousnesses are as 
filthy rags ; if by the deeds of the law no man 
can be justified ; and if, when we have done 
all, we are unprofitable — then it is but a folly 
to think of heaven by the law. I further 
thought thus : If a man runs a hundred pounds 
into a shop-keeper's debt, and after that shall 
pay for all that he shall fetch — yet, if this old 
debt stands still in the book uncrossed, for that 

* Thus you see in conversion, the Lord does not act 
upon us by force and compulsion, as though we were 
inanimate stocks or stones, or irrational animals, or 
mere machines. No. We have understanding. He 
enlightens it. Then we come to a sound mind : we 
think right, and reason justly. We have wills : what 
the understanding judges best the will approves, and 
then the affections follow after ; and thus we choose 
Christ for our Saviour, and glory only in his mercy 
and salvation. When the heavenly light of truth 
makes manifest what we are, and the danger we are 



the shop-keeper may sue him, and cast him 
into prison till he shall pay the debt. 

Christian. Well, and how did you apply this 
to yourself? 

Hopeful. Why, I thought thus with myself : 
I have by my sins run a great way into God's 
book, and that my now reforming will not pay 
off that score ; therefore I should think still, 
under all my present amendments, " But how 
shall I be freed from that damnation that I 
brought myself in danger of by my former 
transgressions ?" 

Christian. A very good application : but pray 
go on. 

Hopeful. Another thing that hath troubled 
me, even since my late amendment, is, that if 
I look narrowly into the best of what I now 
do, I still see sin, new sin, mixing itself with 
the best of that I do : so that now I am forced 
to conclude that, notwithstanding my former 
fond conceits of myself and duties, I have 
committed sin enough in one day to send me 
to hell, though my former life had been fault- 
less.* 

Christian. And what did you do then ? 

Hopeful. Do ! I could not tell what to do, 
till I broke my mind to Faithful ; for he and I 
were well acquainted: and he told me, that 
unless I could obtain the righteousness of a 
man that never had sinned, neither my own, 
nor all the righteousness of the world could 
save me.f 

Christian. And did you think he spake true ? 

Hopeful. Had he told me so when I was 
pleased and satisfied with mine own amend- 
ment, I had called him fool for his pains : but 
now, since I see mine own infirmity, and the 
sin which cleaves to my best performance, I 
have been forced to be of his opinion. 

Christian. But did you think, when at first 
he suggested it to you, that there was such a 
man to be found, of whom it might justly be 
said, that he never committed sin ? 

Hopeful. I must confess the words at first 
sounded strangely : but after a little more talk 

in, then we should flee from the wrath to come, to 
Christ the refuge set before us. 

f Here is the touchstone, to try whether conviction 
and conversion are from the Spirit of truth or not. 
Many talk of conviction and conversion, who are yet 
unchanged in heart, and strong in confidence of a 
righteousness of their own, or of being made righteous 
in themselves, instead of looking solely to, and trust- 
ing wholly in, the infinite mercy and blood of Christ 
Jesus, and desiring to be found in him. All convic- 
tion and conversion short of this, leaves the soul short 
of Christ's righteousness, of hope, and of heaven. 



THE PILGRIM'S PROGRESS. 



159 



and company with him, I had full conviction 
about it. 

Christian. And did you ask him what man 
this was, and how you must be justified by 
him ? Rom. iv. ; Col. i. ; Heb. x. ; 2 Pet. i. 

Hopeful. Yes, and he told me it was the 
Lord Jesus, that dwelleth on the right hand of 
the Most High. And thus, said he, you must 
be justified by him — even by trusting to what 
he hath done by himself in the days of his 
flesh, and suffered when he did hang on the 
tree. I asked him further, how that man's 
righteousness could be of that efficacy to justify 
another before God? And he told me, He was 
the mighty God, did what he did, and died the 
death also, not for himself, but for me, to whom 
his doings and the worthiness of them should 
be imputed, if I believed on him. 

Christian. And what did you do then ? 

Hopeful. I made my objections against my 
believing, for that I thought he was not willing 
to save me. 

Christian. And what said Faithful to you 
then? 

Hopeful. He bid me go to him and see. 
Then I said it was presumption. He said, No, 
for I was invited to come. Matt. xi. 28. Then 
he gave me a book of Jesus' inditing, to en- 
courage me the more freely to come : and he 
said, concerning that book, that every jot and 
tittle thereof stood firmer than heaven and 
earth. Matt. xxiv. 35. Then I asked him what 
I must do when I came. And he told me, I 
must entreat upon my knees, (Ps. xcv. 6 ; Jer. 
xxix. 12, 13; Dan. vi. 10,) with all my heart 
and soul, the Father to reveal him to me. 
Then I asked him further, how I must make 
my application to him? And he said, Go, and 
thou shalt find him upon a mercy-seat, (Ex. 
xxv. 22; Lev. xvi. 2; Heb. iv. 16,) where he 
sits, all the year long, to give pardon and for- 
giveness to them that come. I told him that I 
knew not what to say when I came. And he 
bid me say to this effect — " God, be merciful to 
me a sinner," and make me to know and be- 

* Pray mind this. The grand object of a sensible 
sinner is righteousness, (or holiness.) He has it not 
in himself. This he knows. Where is it to be found ? 
In Christ only. This is a revealed truth ,• and without 
faith in this, every sinner must be lost. Consider, it 
is at the peril of your souls, that you reject the right- 
eousness of Christ, and do not believe that God imparts 
it for the justification of the ungodly. ye stout- 
hearted, self-righteous sinners, ye who are far from 
righteousness, know this and tremble. 

f There may be, and often are, very great discour- 
agements found in every sinner's heart, when he first 



lieve in Jesus Christ: for I see, that if his 
righteousness had not been, or I have not faith 
in that righteousness, I am utterly cast away.* 
Lord, I have heard that thou art a merciful 
God, and hast ordained that thy son Jesus 
Christ should be the Saviour of the world: 
and, moreover, that thou art willing to bestow 
him upon such a poor sinner as I am, (and I 
am a sinner indeed !) Lord, take therefore this 
opportunity, and magnify thy grace in the sal- 
vation of my soul, through thy son Jesus 
Christ. Amen. 

Christian. And did you do as you were bid- 
den? 

Hopeful. Yes, over, and over, and over. 
Christian. And did the Father reveal the Son 
to you ? 

Hopeful. Not at first, nor second, nor third, 
nor fourth, nor fifth, no, nor sixth time either, f 

Christian. What did you do then ? 

Hopeful. What ? why I could not tell what 
to do. 

Christian. Had you not thoughts of leaving 
off praying? 

Hopeful. Yes, and a hundred times twice told. 

Christian. And what was the reason you did 
not? 

Hopeful. I believed that that was true which 
had been told me, to wit, that without the 
righteousness of this Christ, all the world 
could not save me; and therefore, thought I 
with myself, If I leave off I die, and I can but 
die at the throne of grace. And withal this 
came into my mind, " If it tarry, wait for it ; 
because it will surely come, and will not tarry." 
Hab. ii. 3. So I continued, until the Father 
showed me his Son. % 

Christian. And how was he revealed unto 
you? 

Hopeful. I did not see him with my bodily 
eyes, but with the eyes of my understanding, 
(Eph. i. 18, 19,) and thus it was : — One day I 
was very sad, I think sadder than at any one 
time of my life ; and this sadness was through 
a fresh sight of the greatness and vileness of 
my sins. And as I was then looking for noth- 

begins to seek the Lord. But he has Christ's faithful 
word of promise, " Seek and ye shall find," <tc. Luke 
xi. 9. 

J The true nature of faith is, to believe and rest 
upon the word of truth, and wait with humble fer- 
vency of soul for the promised comfort. That faith 
which is the gift of God, leads the soul to wait upon 
and cry to God, and not to rest till it has some blessed 
testimony from God, of interest in the love and favour 
of God in Jesus Christ. But oh, how many professors 
rest short of this ! 



160 



BUNYAN'S COMPLETE WORKS. 



ing but hell, and the everlasting damnation of 
my soul, suddenly, as I thought, I saw the 
Lord Jesus look down from heaven upon me, 
and saying, Believe on the Lord Jesus Christ, 
and thou shalt be saved." Acts xvi. 30, 31. 

But I replied, " Lord, I am a great, a very 
great sinner:" and he answered, "My grace is 
sufficient for thee." Then I said, " But, Lord, 
what is believing?" And then I saw from that 
saying, " He that cometh to me shall never 
hunger, and he that believeth on me shall 
never thirst," (John vi. 35,) that believing and 
coming was all one ; and that he that came, 
that is, ran out in his heart and affection after 
salvation by Christ, he indeed believed in 
Christ. Then the water stood in mine eyes, 
and I asked further, " But, Lord, may such a 
great sinner as I am be indeed accepted of 
thee, and be saved by thee?" And I heard 
him say, " And him that cometh to me, I will 
in no wise cast out." John vi. 37. Then I 
said, " But how, Lord, must I consider of thee 
in my coming to thee, that my faith may be 
placed aright upon thee ? Then he said, 
" Christ came into the world to save sinners :" 
" he is the end of the law for righteousness to 
every one that believeth :" " he died for our 
sins, and rose again for our justification :" "he 
loved us, and washed us from our sins in his 
own blood:" he is Mediator betwixt God and 



us : " he ever liveth to make intercession for 
us." 1 Tim. i. 15 ; Eom. x. 4; Heb. vii. 24, 25. 
From all which I gathered, that I must look 
for righteousness in his person,* and for satis- 
faction for my sins by his blood ; that which 
he did in obedience to his Father's law, and in 
submitting to the penalty thereof, was not for 
himself, but for him that will accept it for his 
salvation, and be thankful. And now was my 
heart full of joy, mine eyes full of tears, and 
mine affections running over with love to the 
name, people, and ways of Jesus Christ. 

Christian. This was a revelation of Christ to 
your soul indeed: but tell me particularly 
what effect this had upon your spirit. 

Hopeful. It made me see that all the world, 
notwithstanding all the righteousness thereof, 
is in a state of condemnation : it made me see 
that God the Father, though he be just, can 
justly justify the coming sinner: it made me 
greatly ashamed of the vileness of my former 
life, and confounded me with the sense of mine 
own ignorance ; for there never came thought 
into my heart, before now, that showed me so 
the beauty of Jesus Christ ; it made me love a 
holy life, and long to do something for the 
honour and glory of the Lord Jesus: yea, I 
thought that, had I now a thousand gallons of 
blood in my body, I could spill it all for the 
sake of the Lord Jesus. 



CHAPTER XIX. 

The Pilgrims have another conference with Ignorance. 



I SAW then in my dream, that Hopeful looked 
back and saw Ignorance, whom they had left 
behind, coming after : Look, said he to Chris- 
tian, how far yonder youngster loitereth behind. 

Christian. Ay, ay, I see him : he careth not 
for our company. 

Hopeful. But I trow it would not have hurt 
him, had he kept pace with us hitherto. 

Christian. That is true ; but I'll warrant you 
he thinketh otherwise. 

Hopeful. That I think he doth : but, how- 
ever, let us tarry for him. So they did. 

Then Christian said to him, Come away, 
man : why do you stay so behind ? 

* Reader, never think that you are fully convinced 
of the whole truth; nor believe fully on Christ accord- 
ing to the Scriptures, unless you have seen as much 
need of Christ's glorious righteousness to justify, as 
of his precious blood to pardon you. Both are re- 



Ignorance. I take my pleasure in walking 
alone, even more a great deal than in com- 
pany ; unless I like it better. 

Then said Christian to Hopeful, (but softly, ) 
Did not I tell you he cared not for our com- 
pany, but, however, said he, Come up, and let 
us talk away the time in this solitary place. 
Then, directing his speech to Ignorance, he 
said, Come, how do you? how stands it be- 
tween God and your soul now ? 

Ignorance. I hope well, for I am always full 
of good motions, that come into my mind to 
comfort me as I walk.f 

Christian. What good motions ? pray tell us. 

vealed in the Gospel; both are the objects of faith : by 
both is the conscience pacified, the heart purified, the 
soul justified, and Jesus glorified, in the heart, lip and 
life.. 

f Many sincere souls are often put to a stand, while 



THE riLG RIM'S PROGRESS. 



161 



Ignorance. Why I think of God and heaven. 
Christian. So do the devils and damned souls. 
Ignorance. But I think of them and desire 
them. 

Christian. So do many that are never like to 
come there. " The soul of the sluggard desires, 
and hath nothing." Prov. xiii. 4. 

Ignorance. But I think of them, and leave 
all for them. 

Christian. That I doubt : for leaving of all 
is an hard matter ; yea, a harder matter than 
many are aware of. But why, or by what, art 
thou persuaded that thou hast left all for God 
and heaven ? 

Ignorance. My heart tells me so. 

Christian. The wise man says, "He that 
trusts his own heart is a fool." Prov. xxviii. 26. 

Ignorance. This is spoken of an evil heart ; 
but mine is a good one. 

Christian. But how dost thou prove that ? 

Ignoran ce. It comforts me in hopes of heaven. 

Christian. That may be through its deceit- 
fulness ; for a man's heart may minister com- 
fort to him in the hopes of that thing for 
which he has yet no ground to hope. 

Ignorance. But my heart and life agree to- 
gether ; and therefore my hope is well grounded. 

Christian. Who told thee that thy heart and 
life agree together ? 

Ignorance. My heart tells me. 

Christian. "Ash my fellow if I be a thief." 
Thy heart tells thee so ! Except the word of 
God beareth witness in this matter, other tes- 
timony is of no value. 

Ignorance. But is it not a good heart that 
has good thoughts? and is not that a good life 
that is according to God's commandments ? 

Christian. Yes, that is a good heart that hath 
good thoughts, and that is a good life that is 
according to God's commandments ; but it is 
one thing indeed to have these, and another 
thing only to think so. 

Ignorance. Pray, what count you good 
thoughts, and a life according to God's com- 
mandments ? 



they find and feel the workings of corruption in their 
nature, and when they hear others talk so highly of 
themselves without any complainings of the plague 
of their hearts. But all this is from the ignorance of 
their own hearts; and pride and self-righteousness 
harden them against feeling its desperate wickedness. 
But divine teaching causes a Christian to see, know, 
and feel the worst of himself, that he may glory of 
nothing in or of himself, but that all his glorying 
should be of what precious Christ is to him, and what 
he is in Christ. See the contrary of all this exempli- 
11 



Christian. There are good thoughts of divers 
kinds ; some respecting ourselves ; some, God ; 
some, Christ ; and some, other things. 

Ignorance. What be good thoughts respecting 
ourselves ? 

Christian. Such as agree with the word of 
God. 

Ignorance. When do our thoughts of our- 
selves agree with the word of God ? 

Christian. When we pass the same judgment 
upon ourselves which the word passes. To 
explain myself : the word of God saith of per- 
sons in a natural condition, " There is none 
righteous, there is none that doeth good." It 
saith also, that " every imagination of the heart 
of a man is only evil, and that continually." 
Gen. vi. 5; Rom. iii. And again, "The im- 
agination of man's heart is evil from his youth." 
Now then, when we think thus of ourselves, 
having sense thereof, then are our thoughts 
good ones, because according to the word of 
God. 

Ignorance. I will never believe that my heart 
is thus bad.* 

Christian. Therefore thou never hadst one 
good thought concerning thyself in thy life. 
But let me go on. As the word passeth a 
judgment upon our heart,, so it passeth a 
judgment upon our ways* and when the 
thoughts of our hearts and ways agree with the 
judgment which, the word giveth of both, then 
are both good, because agreeing thereto. 

Ignorance, Make out your meaning. 

Christian. Why the word of God saith, that 
man's ways are crooked ways, not good, but 
perverse : it saith, they are naturally out of 
the good way, that they have not known it. 
Ps. exxv. 5; Prov. ii. 15. Now when a man 
thus thinketh of his ways ; I say, when he doth 
sensibly, and with heart-humiliation, thus 
think, then hath he good thoughts of his own 
ways, because his thoughts, now agree with the 
judgment of the word of God. 

Ignorance. W r hat are good thoughts concern- 
ing God T 



fied in Ignorance, in whom we behold, as in a mirror, 
many professors who are strangers to their own hearts; 
hence are deceived into vain self-confidence. 

* No ; no man naturally can. But this is a sure 
sign that the light from heaven, hath not yet shined 
into the heart, and made it manifest, how superla- 
tively wicked the heart is, and consequently, how it 
deceives ignorant professors with a notion of being 
good in themselves, and keeps them from wholly rely- 
ing upon Christ's atonement for pardon and justifica- 
tion unto life. 



162 



BUNYAN'S COMPLETE WORKS. 



Christian. Even, as I have said concerning 
ourselves, when our thoughts of God do agree 
with what the word saith of him ; and that is, 
when we think of his being and attributes as 
the word hath taught ; of which I cannot now 
discourse at large. But to speak of him in 
reference to us ; then we have right thoughts 
of God, when we think that he knows us better 
than we know ourselves, and can see sin in us, 
when and where we can see none in ourselves : 
when we think he knows our inmost thoughts, 
and that our heart, with all its depths, is al- 
ways open unto his eyes : also when we think 
that all our righteousness stinks in his nostrils, 
and that therefore he cannot abide to see us 
stand before him in any confidence, even in all 
our best performances. 

Ignorance. Do you think that I am such a 
fool as to think God can see no further than I ? 
or that I would come to God in the best of my 
performances? 

Christian. Why, how dost thou think in this 
matter ? 

Ignorance. Why, to be short, I think I must 
believe in Christ for justification. 

Christian. How? think thou must believe in 
Christ when thou seest not thy need of him J 
Thou neither seest thy original nor actual in- 
firmities ; but hast such an opinion of thyself, 
and of what thou doest, as plainly renders 
thee to be one that did never see a necessity 
of Christ's personal righteousness to justify 
thee before God.* How then dost thou say, I 
believe in Christ? 

Ignorance. I believe well enough for all that. 

Christian. How dost thou believe? 

Ignorance. I believe that Christ died for sin- 
ners ; and that I shall be justified before God 
from the curse, through his gracious acceptance 



* Here we see how naturally the notion of man's 
righteousness blinds his eyes to, and keeps his heart 
from believing, that Christ alone justifies a sinner in 
the sight of God : and yet such talk of believing, but 
their faith is only fancy. They do not believe unto 
righteousness, but imagine they have now, or shall get 
a righteousness of their own, some how or other. 
Awful delusion ! 

f Here is the very essence of that delusion which 
works by a lie, and so much prevails, and keeps up an 
unscriptural hope in the hearts of so many profes- 
sors. Do, reader, study this point well; for here 
seems to be a show of scriptural truth, while the 
rankest poison lies concealed in it. For it is ut- 
terly subversive of, and contrary to, the faith and 
hope of the Gospel. 

\ Under these four heads, we have a most excellent 
detection of a presumptive and most dangerous error 



of my obedience to his laws. Or thus, Christ 
makes my duties, that are religious, acceptable 
to his Father by virtue of his merits, and so 
shall I be justified.! 

Christian. Let us give an answer to this 
confession of thy faith. 

1. Thou believest with a fantastical faith; 
for this faith is no where described in the 
word. 

2. Thou believest with a false faith; be- 
cause thou takest justification from the per- 
sonal righteousness of Christ, and appliest it 
to thy own. 

3. This faith maketh not Christ a justifier 
of thy person, but of thy actions ; and of thy 
person for thy actions' sake, which is false. 

4. Therefore this faith is deceitful, even 
such as will leave thee under wrath in the 
day of God Almighty: for true justifying 
faith puts the soul, as sensible of its lost con- 
dition by the law, upon fleeing for refuge 
unto Christ's righteousness, (which righteous- 
ness of his is not an act of grace, by which he 
maketh for justification, thy obedience accepted 
of God, but his personal obedience to the law, 
in doing and suffering for us what that re- 
quired at our hands:) this righteousness, I 
say, true faith accepteth ; under the skirt of 
which the soul being shrouded, and by it pre- 
sented as spotless before God, it is accepted, 
and acquitted from condemnation. J 

Ignorance. What ! would ye have us trust to 
what Christ in his own person hath done 
without us? This conceit would loosen the 
reins of our lust, and tolerate us to live as we 
list : for what matter how we live, if we may 
be justified by Christ's personal righteousness 
from all, when we believe it? || 

Christian. Ignorance is thy name; and as 



which now greatly prevails ; as well as a scriptural 
view of the nature of true faith, and the object it fixes 
oh wholly and solely for justification before God, and 
acceptance with God. Reader, for thy soul's sake look 
to thy foundation. See that you build upon nothing 
in self, but all upon that sure foundation which God 
hath laid, even his beloved Son. 

|| No sooner can you propose to an ignorant pro- 
fessor, Christ's righteousness alone for justification, 
but he instantly displays his ignorance of the power 
of the truth, and the influence of faith, by crying out, 
" Antinomianism ! Oh, you are for destroying holi- 
ness at the root, and for bringing in licentiousness - 
like a flood !" Thus pride works by a lie, and is sup- 
ported by self-righteousness, in opposition to God's 
grace, and submission to Christ's righteousness. This 
is a spreading heresy of the flesh, which most dread- 
fully prevails at this day. Be not deceived. 



THE PILGRIM 

thy name is, so art thou ; even this thy an- 
swer demonstrated what I say. Ignorant 
thou art of what justifying righteousness is, 
and as ignorant how to secure thy soul, through 
the faith of it, from the heavy wrath of God. 
Yea, thou also art ignorant of the true effect 
of saving faith in this righteousness of Christ, 
which is to bow and win over the heart to 
God in Christ, to love his name, his word, 
ways and people, and not as thou ignorantly 
imaginest. 

Hopeful. Ask him if ever he had Christ re- 
vealed to him from heaven.* 

Ignorance. What! you are a man for rev- 
elations! I do believe that what both you 
and all the rest of you say about that matter 
is but the fruit of distracted brains. 

Hopeful. Why, man! Christ is so hid in 
God from the natural apprehensions of the 
flesh, that he cannot by any man be savingly 
known, unless God the Father reveals him to 
them. 

Ignorance. That is your faith, but not mine : 
yet mine, I doubt not, is as good as yours, 
though I have not in my head so many whim- 
sies as you. 

Christian. Give me leave to put in a word : 
You ought not to speak so slightly of this mat- 
ter: for this I boldly affirm, (even as my good 
companion hath done,) that no man can know 
Jesus Christ but by the revelation of the 
Father ; yea, and faith too, by which the soul 
layeth hold upon Christ, (if it be right,) must 
be wrought by the exceeding greatness of his 
mighty power, (Matt. xi. 27 ; 1 Cor. xiii. 3 ; 
Eph. i. 18, 19;) the working of which faith, I 
perceive, poor Ignorance, thou art ignorant of. 



* This, by natural men, is deemed the very height 
of enthusiasm; but a spiritual man knows the blessed- 
ness, and rejoices in the comfort of this. It is a close 
question : what may we understand by it ? Doubtless 
what Paul means, when he says, " It pleased God to 
reveal his Son in me," (Gal. i. 16;) that is, he had 
such an internal, spiritual, experimental sight and 
knowledge of Christ, and of salvation by him, that 
his heart embraced him, his soul cleaved to him, his 
spirit rejoiced in him; his whole man was swallowed 
up with the love of him, so that he cried out in the 
joy of his soul, This is my beloved and my friend — 
my Saviour, my God, and my salration. He is the 
chief of ten thousand, and altogether lovely. We 
know nothing of Christ savingly, comfortably, and 
experimentally, till he is pleased thus to reveal him- 
self to us. Matt. xi. 27. This spiritual revelation of 
Christ to the heart, is a blessing and comfort agree- 
able to, and consequent upon, believing on Christ, as 
revealed outwardly in the word. Therefore every sin- 



'S PROGRESS. 163 

Be awakened then, see thine own wretched- 
ness, and flee to the Lord Jesus ; and by his 
righteousness, which is the righteousness of 
God, (for he himself is God,) thou shalt be 
delivered from condemnation.! 

Ignorance. You go so fast, I cannot keep 
pace with you : do you go on before : I must 
stay a while behind.;!; 

Then they said — 

" Well, Ignorance, wilt thou yet foolish be 
To slight good counsel, ten times given thee ? 
And if thou yet refuse it, thou shalt know, 
Ere long, the evil of thy doing so. 
Remember, man, in time; stop, do not fear; 
Good counsel taken well, saves ; therefore hear, 
But if thou yet shalt slight it, thou wilt be 
The loser, Ignorance, I'll warrant thee." 

Then Christian addressed himself thus to 
his fellow : 

Christian. Well, come, my good Hopeful, I 
perceive that thou and I must walk by our- 
selves again. 

So I saw in my dream, that they went on 
apace before, and Ignorance he came hobbling 
after. Then said Christian to his companion, 
It pities me much for this poor man : it will 
certainly go ill with him at last. 

Hopeful. Alas ! there are abundance in our 
town in this condition, whole families, yea, 
whole streets, and that of pilgrims too ; and 
if there be so many in our parts, how many, 
think you, must there be in the place where 
he was born ? || 

Christian. Indeed, the word saith, "He hath 
blinded their eyes, lest they should see," etc. 

But, now we are by ourselves, what do you 



cere soul should wait and look, and long and pray for 
it. Beware you do not despise it ; if you do, you will 
betray your ignorance of spiritual things, as Ignorance 
did. 

■f That sinner is not thoroughly awakened, who does 
not see his need of Christ's righteousness to be im- 
parted to him. Nor is he quickened who has not fled 
to Christ as the end of the law for righteousness to 
every one who believes. Rom. x. 4. 

J Ignorant professors cannot keep pace with spir- 
itual pilgrims, nor can they relish the doctrines of 
Christ being all in all, in the matter of justification 
and salvation. 

|| Ignorance had just the same natural notions of 
salvation which he was born with, only he had been 
taught to dress them up by the art of sophistry. 
Hence it is they have so much abounded among pro- 
fessors in every age. Oh what a mercy to be delivered 
from them, to be spiritually enlightened and taught 
the truth as it is in Jesus ! 



164 



BUNYAN'S COMPLETE WORKS. 



think of such men? have they at no time, 
think you, convictions of sin, and so conse- 
quently fear that their state is dangerous ? 

Hopeful.. Nay, do you answer the question 
yourself, for you are the elder man. 

Christian. Then I say, sometimes (as I 
think) they may; but they, being naturally 
ignorant, understand not that such convictions 
tend to their good; and therefore they do 
desperately seek to stifle them, and presump- 
tuously continue to flatter themselves in the 
way of their own hearts. 

Hopeful. I do believe, as you say, that fear 
tends much to men's good, and to make them 
right at their beginning to go on pilgrimage. 

Christian. Without all doubt it doth, if it be 
right: for so says the word, " The fear of the 
Lord is the beginning of wisdom." Job xxviii. 
28 ; Ps. cxi. 10 ; Prov. i. 7 ; ix. 10. 

Hopeful. How will you describe right fear? 

Christian. True or right fear is discovered by 
three things: 1. By its rise: it is caused by 
saving convictions for sin. 2. It driveth the 
soul to lay fast hold of Christ for- salvation. 
3. It begetteth and continueth in the soul a 
great reverence of God, his word and ways; 
keeping it tender, and making it afraid to turn 
from them to the right hand or the left ; to any 
thing that may . dishonour God, break its 
peace, grieve the Spirit, or cause the enemy to 
speak reproachfully. 

Hopeful. Well said ; I believe you have said 
the truth. Are we now almost got past the 
Enchanted Ground ? 

Christian. Why? art thou weary of this 
discourse ? 

Hopeful. No, verily, but that I would know 
where we are. 

Christian. We have not now above two miles 
further to go thereon. But let us return to our 
matter : Now the ignorant know not that such 
convictions, that tend to put them in fear, are 
for their good, and therefore they seek to stifle 
them. 

Hopeful. How do they seek to stifle them ? 

* Pitiful old self- holiness. Mind this phrase. Far 
was it from the heart of good Mr. Bunyan to decry real 
holiness. I suppose he was never charged with it; if 
he was, it must be by such who strive to exalt their 
own holiness more than Christ's righteousness ; if so, 
it is pitiful indeed. It is nothing but self-holiness, or 
the holiness of the old man of sin : for true holiness 
springs from the belief of, and love to, the truth. All 
besides this only tends to self-confidence and self-ap- 
plause. 

f It is profitable to call to mind one's own ignor- 
ance and nat.ural depravity when in our unrenewed 



Christian. 1. They think that those fears are 
wrought by the devil, (though indeed they are 
wrought by God;) and thinking so, they resist 
them, as things that directly tend to their 
overthrow. 2. They also think that these 
fears tend to the spoiling of their faith ; when, 
alas for them, poor men that they are ! they 
have none at all, and therefore they harden 
their hearts against them. 3. They presume 
they ought not to fear, and therefore in despite 
of them wax presumptuously confident. 4. 
They see that those fears tend to take away 
from them their pitiful old self-holiness,* 
and therefore they resist them with all their 
might. 

Hopeful. I know something of this myself: 
before I knew myself it was so with me.f 

Christian. Well, we will leave at this time 
our neighbour Ignorance by himself, and fall 
upon another profitable question. 

Hopeful. With all my heart : but you shall 
still begin. 

Christian. Well, then, did you know about 
ten years ago, one Temporary, in your parts, 
who was a forward man in religion then ? 

Hopeful. Know him ! yes ; he dwelt in Grace- 
less, a town about two miles off of Honesty, 
and he dwelt next door to one Turnback. 

Christian. Eight ! he dwelt under the same 
roof with him. Well, that man was much 
awakened once ; I believe that then he had 
some sight of his sins, and of the wages that 
were due thereto. 

Hopeful. I am of your mind, for (my house 
not being above three miles from him) he 
would, ofttimes come to me, and that with 
many tears. Truly I pitied the man, and was 
not altogether without hope of him; but one 
may see it is not every one that cries, Lord, 
Lord. 

Christian. He told me once, that he was re- 
solved to go on a pilgrimage, as we go now ; 
but all of a sudden he grew acquainted with 
one Saveself,^ and then he became a stranger 
to me. 

estate, to excite humility of heart, and thankfulness 
to God, who made us to differ, and to excite pity to- 
wards those who are walking in nature's pride, self- 
righteousness, and self-confidence. 

J Saveself. This generation greatly abounds among 
us. Those who are under this spirit are strangers to 
themselves, to the truths of God's law and the prom- 
ises of his Gospel, and so consequently are strangers 
to those who know themselves to be totally lost,* are 
dead to every hope of saving themselves, and look only 
to, and glory only in, salvation by Jesus. " Two can- 
not walk together except they be agreed." Amos iii. 3. 



THE PILGRIM'S PROGRESS. 



165 



Hopeful. Now, since we are talking about 
him, let us a little inquire into the reason of 
the sudden backsliding of him and some 
others. 

Christian. It may be very profitable ; but do 
you begin. 

Hopeful. Well then, there are in my judg- 
ment four reasons for it : 

1. Though the consciences of such men are 
awakened, yet their minds are not changed : 
therefore, when the power of guilt weareth 
away, that which provoketh them to be relig- 
ious ceaseth : wherefore they naturally return 
to their old course again ; even as we see the 
dog that is sick of what he has eaten, so long 
as his sickness prevails he vomits and casts up 
all : not that he doeth this of free mind, (if we 
must say a dog hath a mind,) but because it 
troubleth his stomach; but now, when his 
sickness is over, and so his stomach eased, his 
desires being not at all alienated from his 
vomit, he turns him about, and licks up all ; 
and so is it true which is written, " The dog is 
turned to his own vomit again." 2 Pet. ii. 22. 
Thus, I say, being hot for heaven, by virtue 
only of the sense and fear of the torments of 
hell, as their sense of hell and fear of dam- 
nation chills and cools, so their desires for 
heaven and salvation cool also. So then it 
comes to pass, that when their guilt and fear 
is gone, their desires for heaven and happiness 
die, and they return to their course again.* 

2. Another reason is, they have slavish fears 
that do overmaster them : I speak now of the 
fears that they have of men ; " for the fear of 
man bringeth a snare." Prov. xxix. 25. So 
then, though they seem to be hot for heaven 
so long as the flames of hell are about their 
ears, yet, when that terror is a little over, they 
betake themselves to second thoughts, namely, 
that it is good to be wise, and not to run (for 
they know not what) the hazard of losing all, 
or at least of bringing themselves into un- 
avoidable and unnecessary troubles: and so 
they fall in with the world again. 

3. The shame that attends religion lies also 
as a block in their way : they are proud and 
haughty, and religion in their eye is low and 
contemptible: therefore when they have lost 
their sense of hell and wrath to come, they re- 
turn again to their former course. 

4. Guilt, and to meditate terror, are griev- 

* A true description of the state of too many pro- 
fessors. Here see the reason why so many saints, as 
they are called, fall away. 

f See how gradually, step by step, apostates go back. 



ous to them; they like not to see their misery 
before they come into it; though perhaps the 
sight of it first, if they loved that sight, might 
make them flee whither the righteous flee and 
are safe; but because they do as I hinted be- 
fore, even shun the thoughts of guilt and 
terror, therefore, when once they are rid of 
their awakenings about the terrors and wrath 
of God, they harden their hearts gladly, and 
choose such ways as will harden them more 
and more. 

Christian. You are pretty near the business ; 
for the bottom of all is, for want of a change 
in their mind and will. And therefore they 
are but like the felon that standeth before the 
judge ; he quakes and trembles, and seems to 
repent most heartily : but the bottom of all is, 
the fear of the halter ; not that he hath any 
detestation of the offence; as is evident, be- 
cause, let but this man have his liberty, and 
he will be a thief, and so a rogue still ; whereas, 
if his mind was changed he would be otherwise. 

Hopeful. Now I have showed you the reasons 
of their going back, do you show me the man- 
ner thereof. 

Christian. So I will willingly. They draw 
off their thoughts, all that they may, from the 
remembrance of God, death, and judgment to 
come : — then they cast off by degrees private 
duties, as closet-prayer, curbing their lusts, 
watching, sorrow for sin, &c. ; — then they .shun 
the company of lively and warm Christians ; — 
after that they grow cold to public duty; as 
hearing, reading, godly conference, and the 
like; — then they begin to pick holes, as we 
say, in the coats of some of the godly, and 
that devilishly, that they may have a seem- 
ing colour to throw religion (for the sake of 
some infirmities they have spied in them) be- 
hind their back ; — then they begin to adhere 
to, and associate themselves with carnal, loose, 
and wanton men ; — then they give way to car- 
nal and wanton discourses in secret ; and glad 
are they if they can see such things in any that 
are counted honest, that they may the more 
boldly do it through their example; after 
this, they begin to play with little sins openly : 
and then, being hardened, they show them- 
selves as they are. Thus being launched 
again into the gulf of misery, unless a miracle 
of grace prevent it, they everlastingly perish 
in their own deceivings.f 

It begins in the unbelief of the heart, and ends in 
open sins in the life. Why is the love of this world 
so forbidden? why is covetousness called idolatry? 
Because whatever draws away the heart from God, 



166 



BUNYAN'S COMPLETE WORKS. 



CHAPTER XX. 

The Pilgrims travel the pleasant country of Beulah, safely pass the river of Death, and 
are admitted into the glorious city of God. 



Now I saw in my dream, that by this time 
the pilgrims were got over the Enchanted 
Ground, and entering into the country of 
Beulah, (Sol. Song ii. 10, 12; Isa. lxii. 4, 12,) 
whose air was very sweet and pleasant: the 
way lying directly through it, they solaced 
themselves there for a season. Yea, here they 
heard continually the singing of birds, and 
saw every day the flowers appear in the earth, 
and heard the voice of the turtle in the land. 
In this country the sun shineth night and day : 
wherefore this was beyond the Valley of the 
Shadow of Death, and also out of the reach of 
Giant Despair; neither could they from this 
place so much as see Doubting Castle.* Here 
they were within sight of the city they were 
going to : also here met them some of the in- 
habitants thereof : for in this land the shining 
ones commonly walked, because it was upon 
the borders of heaven. In this land also the 
contract between the bride and the bridegroom 
was renewed: yea, here, "as the bridegroom 
rejoiceth over the bride, so did their God re- 
joice over them." Here they had no want of 
corn and wine ; for in the place they met with 
abundance of what they had sought for in all 
their pilgrimage. Here they heard voices from 
out of the city, loud voices, saying, "Say ye to 
the daughter of Zion, Behold, thy Salvation 
cometh! Behold, his reward is with him!" 
Here all the inhabitants of the country called 
them, "The holy people, the Redeemed of the 
Lord, sought out," &c. 

Now, as they walked in this land, they had 
more rejoicing than in parts more remote from 
the kingdom to which they were bound ; and 



and prevents enjoying close fellowship with him, 
naturally tends to apostacy from him. Look well to 
your hearts and affections. Daily learn to obey that 
command, " Keep thy heart with all diligence, for out 
of it are the issues of life." Prov. iv. 23. If you neglect 
to watch, you will be sure to smart under the sense 
of sin on earth or its curse in hell. " See then that ye 
walk circumspectly, not as fools, but as wise, re- 
deeming the time because the days are evil." Eph. 
v. 15. 

* Oh what a blessed state ! what a glorious frame 
of the soul is this ! Job speaks of it as the candle of 
the Lord shining upon his head. Ch. xxix. 3. The 
church, in a rapture cries out, " Sing, heavens, and 



drawing near to the city they had yet a more 
perfect view thereof. It was builded of pearls 
and precious stones, also the streets thereof 
were paved with gold ; so that, by reason of the 
natural glory of the city, and the reflection of 
the sun-beams upon it, Christian with desire 
fell sick. Hopeful also had a fit or two of the 
same disease : wherefore here they lay by it a 
while, crying out, because of their pangs, " If 
you see my beloved, tell him that I am sick of 
love.f " 

But, being a little strengthened, and better 
able to bear their sickness, they walked on their 
way, and came yet nearer and nearer, where 
were orchards, vineyards and gardens, and their 
gates opened into the highway. Now, as they 
came up to these places, behold the gardener 
stood in the way ; to whom the pilgrims said, 
"Whose goodly vineyards and gardens are 
these ?" He answered, " They are the King's, 
and are planted here for his own delight, and 
also for the solace of pilgrims." So the gar- 
dener had them into the vineyards, and bid them 
refresh themselves with the dainties, (Deut. 
xxiii. 24:) he also showed them there the 
King's walks and arbours, where he delighted 
to be : and here they tarried and slept. 

Now I beheld in my dream, that they talked 
more in their sleep at this time than ever they 
did in all their journey : and, being in a muse 
thereabout, the gardener said even to me, 
"Wherefore musest thou at the matter? It 
is the nature of the grapes of these vineyards, 
to go down so sweetly as to cause the lips of 
them that are asleep to speak." 

So I saw that when they awoke, they ad- 



be joyful, earth; break forth into singing, moun- 
tains, for the Lord hath comforted his people." Isa. 
xxix. 13. Paul calls this " the fulness of the blessing 
of the Gospel of peace." Rom. xv. 29. Oh rest not short 
of enjoying the full blaze of Gospel peace and spir- 
itual joy. 

f See what it is to long for the full fruition of Jesus 
in glory. Some have been so overpowered hereby, 
that their earthen vessels were ready to burst : their 
frail bodies have been so overcome, that they have 
cried, Lord, hold thine hand, I faint, I sink, I die, with 
a full sense of thy precious, precious love. Covet earn- 
estly this best gift, Love. Lord, shed it more abund- 
antly abroad in these cold hearts of ours ! 



TME 0= A iRI [Q) ®F H [E U D= ^\ tn] c 



THE PILGRIM 

dressed themselves to go up to the city. But, 
as I said, the reflection of the sun upon the 
city, for the city was pure gold, (Rev. xxi. 18 ; 
2 Cor. iii. 18,) was so extremely glorious, that 
they could not as yet with open face behold it, 
but through an instrument made for that pur- 
pose. So I saw that as they went on there met 
them two men in raiment that shone like gold, 
also their faces shone as the light. 

These men asked the pilgrims whence they 
came ? and they told them. They also asked 
them where they had lodged, what difficulties 
and dangers, what comforts and pleasures, they 
had met with in the way ? and they told them. 
Then said the men that met them, " You have 
but two difficulties more to meet with and then 
you are in the city." * 

Christian then and his companion asked the 
men to go along with them : so they told them 
they would : But, said they, you must obtain it 
by your own faith. So I saw in my dream that 
they went on together till they came in sight 
of the gate. 

Now I further saw, that betwixt them and 
the gate was a river ; but there was no bridge 
to go over : the river was very deep. At the 
sight therefore of this river, the pilgrims were 
much stunned ; but the men that went with 
them, said, " You must go through, or you can- 
not come at the gate." f 

The pilgrims then began to inquire, if there 
was no other way to the gate ? to which they 
answered, " Yes ; but there hath not any, save 
two, to wit, Enoch and Elijah, been permitted 
to tread that path, since the foundation of the 
world, nor shall until the last trumpet shall 
sound." The pilgrims then (especially Chris- 
tian) began to despond in their minds, and 
looked this way and that, but no way could be 



* What are these two difficulties ? are they not death 
without, and unbelief within ? It is through the lat- 
ter that the former is at all distressing to us. Oh for 
a strong world-conquering, sin-subduing, death-over- 
coming faith, in life and death ! Jesus, Master, speak 
the word, unbelief shall flee, our faith shall not fail, 
and our hope shall be steady. 

j Well, now the pilgrims must meet with, and en- 
counter their last enemy, death. When he stares them 
in the face, their fears arise. Through the river they 
must go. What have they to look at ? what they are 
in themselves, or what they have done and been ? No; 
only the same Jesus who conquered death for us, and 
can and will overcome the fear of death in us. 
J Faith builds a bridge across the gulf of death ; 
Death's terror is the mountain faith removes, 
'Tis faith disarms destruction; and absolves 
From every clamorous charge the guiltless tomb. 



'S PROGRESS. 167 

found by them, by which they might escape 
the river. Then they asked the men, " If the 
waters were all of a depth ?" they said, " No ;" 
yet they could not help them in that case ; 
" For (said they) you shall find it deeper or 
shallower, as you believe in the King of the 
place." \ 

They then addressed themselves to the water, 
and entering, Christian began to sink, and cry- 
ing out to his good friend Hopeful, he said, " I 
sink in deep waters ; billows go over my head, 
all his waves go over me. Selah." 

Then said the other, " Be of good cheer, my 
brother, I feel the bottom, and it is good." Then 
said Christian, " Ah ! my friend, the sorrow of 
death hath compassed me about, I shall not see 
the land that flows with milk and honey." And 
with that a great darkness and horror fell upon 
Christian, so that he could not see before him. 
Also he in a great measure lost his senses, so 
that he could neither remember nor orderly 
talk of any of those sweet refreshments that 
he had met with in the way of his pilgrimage. 
But all the words that he spake still tended to 
discover that he had horror of mind, and heart- 
fears that he should die in that river, and never 
obtain entrance in at the gate. Here also, as 
they that stood by perceived, he was much in 
the troublesome thoughts of the sins that he 
had committed, both since and before he began 
to be a pilgrim. It was also observed, that he 
was troubled with apparitions of hobgoblins 
and evil spirits ; for ever and anon he would 
intimate so much by words. || Hopeful there- 
fore here had much ado to keep his brother's 
head above water ; yea, sometimes he would be 
quite gone down, and then, ere a while, would 
rise up again half dead. Hopeful did also en- 
deavour to comfort him, saying, " Brother, I 



For faith views, trusts in, and relies upon, the word of 
Christ, for salvation in the victory of Christ over sin, 
death and hell. Therefore, in every thing we shall 
always prove the truth of our Lord's words, "Accord- 
ing to your faith be it unto you." Matt. ix. 29. Oh 
what support in death, to have Jesus our triumphant 
conqueror to look unto, who has disarmed death of his 
sting, and swallowed up death in his victory ! 

|| What! after all the past blessed experience that 
Christian had enjoyed of his Lord's peace, love, joy, 
and presence with him, his holy transports and heav- 
enly consolations, is all come to this at last? You 
know " the last enemy that shall be destroyed is death." 
1 Cor. xv. 26. Satan is sometimes suffered to be very 
busy with God's people in their last moments, but he 
too, like death, is a conquered enemy by our Jesus; 
therefore amidst all his attacks, they are safe. For he 
is faithful to them, and almighty to save them. 



168 



BUNYAN'S COMPLETE WORKS. 



see the gate, and men standing by to receive 
us;" but Christian would answer, "It is you, 
it is you they wait for ; you have been Hope- 
ful ever since I knew you." "And so have 
you," said he to Christian. " Ah, brother," said 
he, " surely if I was right he would now rise 
to help me ; but for my sins he hath brought 
me into the snare, and hath left me." Then 
said Hopeful, " My brother, you have quite for- 
got the text, where it is said of the wicked, 
' There are no bands in their death, but their 
strength is firm; they are not troubled as 
other men, neither are they plagued like other 
men.' These troubles and distresses that you 
go through in these waters, are no sign that 
God hath forsaken you; but are sent to try 
you, whether you will call to mind, that which 
heretofore you have received of his goodness, 
and live upon him in your distresses." 

Then I saw in my dream that Christian was 
in a muse a while. To whom Hopeful added 
these words, " Be of good cheer, Jesus maketh 
thee whole." * And with that Christian brake 
out with a loud voice, " Oh, I see him again ! 
and he tells me, 1 When thou passest through 
the waters, I will be with thee ; and through 
the rivers, they shall not overflow thee.' " Isa. 
xliii. 2. Then they both took courage, and the 
enemy was after that as still as a stone, until 
they were gone over. Christian therefore 
presently found ground to stand upon, and so 
it followed that the rest of the river was but 
shallow ; but thus they got over. Now upon 
the bank of the river, on the other side, they saw 
the two shining men again, who there waited 
for them. Wherefore being come out of the 
river, they saluted them, saying, "We are 
ministering spirits, sent forth to minister to 
those that shall be heirs of salvation." Thus 
they went along towards the gate. Now you 
must note, that the city stood upon a mighty 
hill, but the pilgrims went up the hill with 
ease, because they had these two men to lead 
them up by the arms ; also they had left their 
mortal garments behind them in the river ; for 
though they went in with them, they came out 
without them. They therefore went up here 
with much agility and speed, though the foun- 

* Jesus Christ ; he is indeed the Alpha and Omega, 
the first and the last, the beginning of our hope, and 
the end of our confidence. We begin and end the 
Christian pilgrimage with him ; and all our tempta- 
tions and trials speak loudly, and fully confirm to us 
that truth of our Lord, "Without me ye can do noth- 
ing." John xv. 5. 

■f Ah, children, none can conceive or describe what 



dation upon which tne city was framed was 
higher than the clouds: they therefore went 
up through the region of the air, sweetly talk- 
ing as they went, being comforted, because 
they safely got over the river, and had such 
glorious companions to attend them.f 

The talk that they had with the shining- 
ones was about the glory of the place; who 
told them, that the beauty and glory of it was 
inexpressible. There, said they, is "Mount 
Zion, the heavenly Jerusalem, the innumer- 
able company of angels, and the spirits of just 
men made perfect." Heb. xii. 22, 24. You 
are going now, said they, to the Paradise of 
God, wherein you shall see the tree of life, and 
eat of the never-fading fruits thereof: and 
when you come there, you shall have white 
robes given you, and your walk and talk shall 
be every day with the King, even all the days 
of eternity. Rev. ii. 7 ; iii. 4 ; xxii. 5. There 
you shall not see again such things as you saw 
when you were in the lower region upon the 
earth, to wit, sorrow, sickness, affliction, and 
death ; " for the former things are passed away." 
Isa. lxv. 16. You are now going to Abraham, 
to Isaac, and to Jacob, and to the prophets, 
men that God hath taken away from the evil 
to come, and that are now " resting upon their 
beds, each one walking in his righteousness." 
The men then asked, What must we do in the 
holy place ? To whom it was answered, You 
must there receive the comforts of all your toil, 
and have joy for all your sorrow ; you must 
reap what you have sown, even the fruit of all 
your prayers, and tears, and sufferings for the 
King by the way. Gal. vi. 7, 8. In that place 
you must wear crowns of gold, and enjoy the 
perpetual sight and vision of the Holy One ; 
for " there you shall see him as he is." 1 John 
iii. 2. There also you shall serve Him contin- 
ually with praise, with shouting and thanks- 
giving, whom you desired to serve in the 
world, though with much difficulty, because 
of the infirmity of your flesh. There your 
eyes shall be delighted with seeing, and your 
ears with hearing, the pleasant voice of the 
Mighty One. There you shall enjoy your 
friends again that are gone thither before you ; 

it is to live in a state free from the body of sin and 
death. Some in such happy, highly-favoured mo- 
ments, have had a glimpse, a foretaste of this, and 
could realize it by faith. Oh for more and more of 
this, till we possess and enjoy it in all its fulness! If 
Jesus be so sweet by faith below, who can tell what he 
is in full fruition above? This we must die to 
know. 



THE PILGRIM'S PROGRESS. 



169 



and there you shall with joy receive, even 
every one that followeth into the holy place 
after you. There also you shall be clothed 
with glory and majesty, and put into an equip- 
age fit to ride out with the King of Glory. 
When he shall come with sound of trumpet in 
the clouds, as upon the wings of the wind, you 
shall come with him : and when he shall sit 
upon the throne of judgment, you shall sit by 
him; yea, and when he shall pass sentence 
upon all the workers of iniquity, let them be 
angels or men, you also shall have a voice in 
that judgment, because they were his and your 
enemies. Also when he shall again return 
to the city, you shall go too with sound of 
trumpet, and be ever with him. 1 Thess. iv. 
13, 17 ; Jude 14, 15; Dan. vii. 9, 10 ; 1 Cor. 
vi. 2, 3. 

Now, while they were thus drawing towards 
the gate, behold, a company of the heavenly 
host came out to meet them ; to whom it was 
said by the other two shining ones, " These are 
the men that have loved our Lord when they 
were in the world, and that have left all for 
his holy name, and he hath sent us to fetch 
them, and we have brought them thus far on 
their designed journey, that they may go in 
and look their Redeemer in the face with joy." 
Then the heavenly host gave a great shout, 
saying, " Blessed are they that are called to the 
marriage-supper of the Lamb." Rev. xix. 9. 
There came out also at this time to meet them 
several of the King's trumpeters, clothed in 
white and shining raiment, who, with melodi- 
ous noises, and loud, made even the heavens 
to echo with their sound. These trumpeters 
saluted Christian and his fellow with ten thou- 
sand welcomes from the world ; and this they 
did with shouting, and sound of trumpet. 

This done, they compassed them round on 
every side; some went before, some behind, 
and some on the right hand, some on the left, 
(as it were to guard them through the upper 
regions,) continually sounding as they went, 

* Though Mr. Bunyan has been very happy in this 
spirited description, (observes the E,ev. Mr. Mason,) 
yet were he alive, I am sure he would not be offended, 
though I were to say, it is short and faint, infinitely 
so, of the reality: and were he permitted to come in 
person, and give another description, he could only 
say, what the prophet and apostle tell us, " Eye hath 
not seen, nor ear heard, neither have entered into the 
heart of man, the things which God hath prepared for 
them who love him." Isa. Ixiv. 4; 1 Cor. ii. 9. Oh for 
the increase of faith, to behold more clear the heavenly 
vision ; and for love to Jesus, the God of our salvation, 
that we may have more of heaven in our souls, even 



with melodious noise, in notes on high ; so that 
the very sight was to them that could behold 
it, as if heaven itself was come down to meet 
them. Thus therefore they walked on together ; 
and, as they walked, ever and anon these 
trumpeters, even with joyful sound, would, by 
mixing their music with looks and gestures, 
still signify to Christian and his brother how 
welcome they were into their company, and 
with what gladness they came to meet them. 
And now were these two men, as it were, in 
heaven before they came at it, being swallowed 
up with the sight of angels, and with hearing 
their melodious notes. Here also they had the 
city itself in view; and they thought they 
heard all the bells therein to ring, to welcome 
them thereto. But, above all, the warm and 
joyful thoughts that they had about their own 
dwelling there with such company, and that 
for ever and ever. Oh ! by what tongue or pen 
can their glorious joy be expressed ! * Thus 
they came up to the gate. 

Now, when they were come up to the gate 
there was written over it, in letters of gold, 
" Blessed are they that do his commandments, 
that they may have right f to the tree of life, 
and may enter in through the gates into the 
city." Rev. xxii. 14. 

Then I saw in my dream, that the shining 
men bid them call at the gate ; the which when 
they did, some from above looked over the gate, 
to wit, Enoch, Moses, and Elias, &c, to whom 
it was said, " These pilgrims are come from the 
city of Destruction, for the love that they bear 
to the King of this place ;" and then the pil- 
grims gave in unto them each man his certifi- 
cate, which they had received in the beginning : 
those therefore were carried in unto the King, 
who, when he had read them, said, " Where 
are the men?" To whom it was answered, 
"They are standing without the gate." The 
King then commanded to open the gate, "that 
the righteous nation, (said he,) that keepeth 
truth may enter in." X Isa. xxvii. 2. 

while we are pilgrims here on the earth. For none but 
those who love him on earth, can enjoy him in 
heaven. 

f Right here signifies power or privilege, as in John 
i. 12. " To as many as receive Christ, to them gave 
he power, right, or privilege, to become the sons of 
God, even to them who believe in his name." 

J The righteous nation, who are they ? Oh. say the 
self-righteous pharisees of the day, they are those who 
by their good works and righteous actions have made 
themselves to differ from others, and are thus become 
righteous before God. To whom shall the Lord com- 
mand the gate of glory to be opened but to these good 



170 



BUNYAN'S COMPLETE WORKS. 



Now I saw in my dream, that these two men 
went in at the gate, and lo ! as they entered, 
they were transfigured ; and they had raiment 
put on that shone like gold. There were also 
that met them with harps and crowns, and gave 
them to them ; the harps to praise withal, and 
the crowns in token of honour. Then I heard 
in my dream, that all the bells in the city rang 
again, for joy, and that it was said unto them, 
" Enter ye into the joy of your Lord." I also 
heard the men themselves, that they sang with 
a loud voice, saying, " Blessing, and honour, 
and glory, and power, be to him that sitteth 
upon the throne, and to the Lamb for ever and 
ever." Kev. v. 13, 14. 

Now, just as the gates were opened to let in 
the men, I looked in after them, and behold, 
the city shone like the sun; the streets also 
were paved with gold, and in them walked 
many men with crowns on their heads, palms 
in their hands, and golden harps to sing praises 
withal. 

There were also of them that had wings, and 
they answered one another without intermis- 
sion, saying, " Holy, holy, holy is the Lord." 
And after that they shut up the gates : which 
when I had seen, I wished myself among them. 

Now, while I was gazing upon all these 
things, I turned my head to look back, and 
saw Ignorance come up to the river side : but 
he soon got over, and that without half that 
difficulty which the two other men met with. 

righteous people ? But Peter tells us, " the righteous 
nation is a chosen generation" from among the world, 
and of a different generation to them. They see no 
righteousness in themselves, and therefore are little, 
low, and mean in their own eyes ; being begotten by 
the word of truth, and born again of the Spirit, they 
receive and love the truth as it is in Jesus. By this 
truth they regulate their life and walk ; and this truth 
they hold fast in life, and keep unto death ; and thus 
living and dying in the belief of the truth, they can 
say with Paul : " I have kept the faith, and henceforth 
there is laid up for me a crown of righteousness, which 
the Lord the righteous Judge will give to me and to 
all who love his appearing." 

* Vain hope ever dwells in the bosom of fools, and 
is ever ready to assist Ignorance. He wanted him at 
the last, and he found him. He had been his com- 
panion through life, and will not forsake him in the 
hour of death. You see Ignorance had no bands in 
his death ; no fears, doubts, and sorrows, no terror 
from the enemy, but all appeared serene and happy. 
Vain -hope was his ferry-man, and he, as the good 
folks say, died like a lamb; ah, but did such lambs 
see what was to follow, when Vain-hope had wafted 
them over the river, they would roar like lions. 

f Hence see, that ignorant, vain-confident pro- 



For it happened that there was then in that 
place one Vain-hope,* a ferry-man, that with 
his boat helped him over : so he, as the other 
I saw, did ascend the hill, to come up to the 
gate; only he came alone, neither did any 
man meet him with the least encouragement. 
When he was come up to the gate, he looked 
up to the writing that was above, and then 
began to knock, supposing that entrance should 
have been quickly administered to him : but 
he was asked by the men that looked over the 
top of the gate, "Whence come you? and 
what would you have?" He answered, "I 
have eat and drank in the presence of the 
King, and he has taught in our streets." 
Then they asked him for his certificate, that 
they might go in and show it to the King : So 
he fumbled in his bosom for one, and found 
none. Then said they, You have none : but 
the man answered never a word.f So they 
told the King, but he would not come down to 
see him, but commanded the two shining ones 
that conducted Christian and Hopeful to the 
city, to go out and take Ignorance, and bind 
him hand and foot, and have him away. 
Then they took him up, and carried him 
through the air to the door that I saw in the 
side of the hill, and put him in there. Then 
I saw that there was a way to hell, even from 
the gates of heaven, as well as from the city 
of Destruction. J So I woke, and behold, it 
was a dream. 



fessors may keep up a profession, even unto the 
end ; yea, and maintain a self-righteous hope to the 
very last, without any internal operation of the Spirit 
upon their hearts, quickening them to a life of faith 
on the Son of God. Such, when they are called upon 
for their certificate, find themselves destitute of one. 
They set out in nature, and have nothing more about 
them than what their natural notions furnish them 
with. Spiritual revelations of Christ to the heart, 
through faith in his word, they despised : and there- 
fore, when searched to the bottom, behold they are 
speechless. They could talk of their moral powers, 
faithfulness in life, but they have not one word to say 
of precious Christ, and his full salvation ; what he 
hath wrought in them, whereby he becomes altogether 
lovely in their eyes; and his truths, promises, and 
commands, the choice, the delight, and the glory of 
their hearts. Oh without this the profession of being 
a pilgrim will end in awful delusion ! 

J This is a most awful conclusion. Consider it 
deeply. Weigh it attentively, so as to get good sat- 
isfaction from the word, to these important questions : 
Am I in Christ the way, the only way to the kingdom, 
or not? Do I see that all other ways, whether of sin 
or self-righteousness, lead to hell ? Does Christ dwell 
in my heart by faith ? Am I a new creature in him f 



THE PILGRIM'S PROGRESS. 



171 



THE CONCLUSION. 



Now, Reader, I have told my dream to thee, 

See if thou canst interpret it to me, 

Or to thyself, or neighbour ; but take heed 

Of misinterpreting ; for that, instead 

Of doing good, will but thyself abuse ; 

By misinterpreting evil ensues. 

Take heed also that thou be not extreme 

In playing with the outside of my dream : 

Nor let my figure or similitude 

Put thee into a laughter, or a feud ; 

Leave this for boys and fools ; but as for thee, 

Do I renounce my own righteousness, as well as abhor 
my sins ? Do I look to Christ alone for mercy, and 
depend only on him for holiness? Is he the only 
hope of my soul, and the only confidence of my heart? 
And do I desire to be found in him, knowing by the 
word, and feeling by the teaching of his Spirit, that 
I am totally lost in myself ? Thus is Christ formed 
in me, the only hope of glory? Do I study to please 



Do thou the substance of my matter see, 

Put by the curtains, look within my veil, 

Turn up my metaphors, and do not fail ; 

There, if thou seekestthem, such things thou'ltfind, 

As will be helpful to an honest mind. 

What of my dross thou findest here, be bold 

To throw away, but yet preserve the gold. 

What if my gold be wrapped up in ore ? 

None throw away the apple for the core. 

But if thou shalt cast all away as vain, 

I know not but 'twill make me dream again. 

him, as well as hope to enjoy him? Is fellowship 
with God the Father, and his Son Jesus Christ, so 
prized by me, as to seek it and esteem it above all 
things ? If so, though I may find all things in nature, 
in the world, and from Satan, continually opposing 
this, yet I am in Christ the way, and he is in me the 
truth and the life. I am one with him, and he is one 
with me. 



THE PILGRIM'S PROGRESS. 

PART II. 

WHEREIN IS SET FORTH THE MANNER OP THE SETTING OUT OF 

CHRISTIAN'S WIFE AND CHILDREN; 

THEIR DANGEROUS JOURNEY AND SAFE ARRIVAL AT THE DESIRED COUNTRY, 



THE AUTHOR'S PREFACE 

TO THE SECOND PART. 



Go now, my little book, to every place, 
"Where my First Pilgrim lias but shown his face ; 
Call at their door ; if any say, Who's there ? 
Then answer thou, Christiana is here. 
If they bid thee come in, then enter thou, 
"With all thy boys ; and then, as thou knowest how, 
Tell who they are, also from whence they came ; 
Perhaps they know them by their looks or name ; 
But if they should not, ask them yet again, 
If formerly they did not entertain 
One Christian, a Pilgrim ? If they say 
They did, and were delighted in his way, 
Then let them know, that these related were 
Unto him ; yea, his wife and children are. 

Tell them, that they have left their house and 
home, 

Are turned Pilgrims ; seek a world to come ; 
That they have met with hardships in the way ; 
That they do meet with troubles night and day : 
That they have trod on serpents, fought with 
devils ; 

Have also overcome a many evils. 
Yea, tell them also of the next who have, 
Of love to pilgrimage been stout and brave 
Defenders of that way ; and how they still 
Refuse this world, to do their Father's will. 

Go tell them also of those dainty things, 
That pilgrimage unto the Pilgrim brings : 
Let them acquainted be too, how they are 
Beloved of their King, under his care ; 
What goodly mansions he for them provides, 
Though they meet with rough winds and swelling 
tides ; 

How brave a calm they will enjoy at last, 
Who to the Lord, and to his ways hold fast. 



Perhaps with heart and hand they will embrace 
Thee, as they did my firstling, and will grace 
Thee and thy fellows with such cheer and fare, 
As show well they of Pilgrims lovers are. 

OBJECTION I. 

But how, if they will not believe of me 
That I am truly thine ; 'cause some there be 
That counterfeit the Pilgrim and his name, 
Seek, by disguise, to seem the very same ; 
And, by that means, have brought themselves 
into 

The hands and houses of I know not who. 

ANSWER. 

'Tis true, some have, of late, to counterfeit 
My Pilgrim, to their own my title set ; 
Yea, others half my name, and title too, 
Have stitched to their books, to make them do ; 
But yet they, by their features, do declare 
Themselves not mine to be, whose e'er they are. 

If such thou meet'st with, then thine only way 
Before them all, is to say out thy say 
In thine own native language, which no man 
Now useth, or with ease dissemble can. 
If, after all, they still of you shall doubt, 
Thinking that you like gypsies go about, 
In naughty-wise, the country to defile ; 
Or that you seek good people to beguile 
With things unwarrantable, send for me, 
And I will testify you Pilgrims be ; 
Yea, I will testify that only you 
My Pilgrims are, and that alone will do. 

173 



174 



BUNYAN'S COMPLETE WORKS. 



OBJECTION II. 

But yet, perhaps, I may inquire for liim, 
Of those who wish him damned life and limb : 
What shall I do, when I at such a door 
For Pilgrims ask, and they shall rage the more ? 

ANSWER. 

Fright not thyself, my book ; for such bug-bears 
Are nothing else but ground for groundless fears ; 
My Pilgrim's book has travelled sea and land, 
Yet could I never come to understand 
That it was slighted or turn'd out of door, 
By any kingdom, were they rich or poor. 

In France and Flanders, where men kill each 
other, 

My Pilgrim is esteem' d a friend, a brother. 
In Holland too, 'tis said, as I am told, 
My Pilgrim is, with some, worth more than gold ; 
Highlanders and wild Irish can agree 
My Pilgrim should familiar with them be. 
'Tis in New England under such advance, 
Receives there so much loving countenance, 
As to be trimm'd, new cloth' d, and deck'd with 
gems, 

That it may show its features and its limbs. 
Yet more ; so comely doth my Pilgrim walk, 
That of him thousands daily sing and talk. 

If you draw nearer home, it will appear, 
My Pilgrim knows no ground of shame or fear : 
City and country will him entertain, 
With, Welcome, Pilgrim ; yea, they can't refrain 
From smiling, if my Pilgrim be but by, 
Or shows his head in any company. 

Brave gallants do my Pilgrim hug and love, 
Esteem it much : yea, value it above 
Things of a greater bulk ; yea, with delight 
Say, my lark's leg is better than a kite. 

Young ladies, and young gentlemen too, 
Do no small kindness to my Pilgrim show : 
Their cabinets, their bosoms, and their hearts, 
My Pilgrim has, 'cause he to them imparts 
His pretty riddles, in such wholesome strains, 
As yields them profit double to their pains 
Of reading ; yea, I think I may be bold 
To say, some prize him far above their gold. 

The very children that do walk the street, 
If they do but my holy Pilgrim meet, 
Salute him will ; will wish him well and say, 
He is the only stripling of the day. 

They that have never seen him, yet admire 
What they have heard of him, and much desire 
To have his company, and hear him tell 
Those pilgrim stories which he knows so well. 

Yea, some that did not love him at the first, 
But call'd him fool and noddy, say they must, 
Now they have seen and heard him, him com- 
mend, 



And to those whom they love, they do him send. 
Wherefore, my Second Part, thou need'st not 
be 

Afraid to show thy head : none can hurt thee, 
That wish but well to him that went before : 
'Cause thou com'st after with a second store 
Of things as good, as rich, as profitable, 
For young, for old, for stagg'ring, and for stable. 

OBJECTION III. 

But some there be that say, he laughs too loud ; 
And some do say, his head is in a cloud, 
Some say, his words and stories are so dark, 
They know not how by them to find his mark. 

ANSWER. 

One may (I think) say, both his laughs and 
cries 

May well be guess' d at by his wat'ry eyes. 
Some things are of that nature as to make 
One's fancy chuckle while his heart doth ache ; 
When Jacob saw his Rachel with the sheep, 
He did at the same time both kiss and weep. 

Whereas some say, A cloud is in his head, 
That doth but show his wisdom's covered 
With his own mantle ; and to stir the mind 
To search well after what it fain would find, 
Things that seem to be hid in words obscure, 
Do but the godly mind the more allure, 
To study what those sayings should contain, 
That speak to us in such a cloudy strain. 

I also know, a dark similitude 
Will on the curious fancy more intrude, 
And will stick faster in the heart and head, 
Than things from similes not borrowed. 

Wherefore, my Book, let no discouragement 
Hinder thy travels : behold ! thou art sent 
To friends, not foes; to friends that will give 
place 

To thee, thy Pilgrims, and thy words embrace. 

Besides, what my first Pilgrim left conceal' d, 
Thou, my brave second Pilgrim, hast reveal' d : 
What Christian left lock'd up, and went his way, 
Sweet Christiana opens with her key. 

OBJECTION IV. 

But some love not the method of your first : 
Romance they count it, throw't away as dust. 
If I should meet with such, what should I say ? 
Must I slight them as they slight me, or nay? 

ANSWER. 

My Christiana, if with such thou meet, 
By all means, in all loving wise, them greet ; 
Render them not reviling for revile; 



THE PILGRIM'S PROGRESS. 



175 



But if they frown, I pr'ythee on them smile ; 
Perhaps 'tis nature, or some ill report, 
Has made them thus despise, or thus retort. 
Some love no fish, some love no cheese; and 
some 

Love not their friends, nor their own house or 
home ; 

Some start at pig, slight chicken, love not fowl, 
More than they love a cuckoo or an owl. 
Leave such, my Christiana, to their choice, 
And seek those who to find thee will rejoice : 
By no means strive, but in most humble wise, 
Present thee to them in thy Pilgrim's guise. 

Go then, my little Book, and show to all 
That entertain, and bid thee welcome shall, 
What thou shalt keep close shut up from the rest : 
And wish that thou shalt show them may be bless' d 
To them for good, and make them choose to be 
Pilgrims by better far than thee and me. 
Go then, I say, tell all men who thou art, 
Say, I am Christiana, and my part 
Is now with my four sons, to tell you what 
It is for men to take a Pilgrim's lot. 
Go, also, tell them who and. what they be 
That now do go on pilgrimage with thee ; 
Say, Here's my neighbour Mercy ; she is one 
That has long time with me a pilgrim gone : 
Come, see her in her virgin face, and learn 
'Twixt idle ones and Pilgrims to discern. 
Yea, let young damsels learn of her to prize 
The world which is to come, in any wise. 
When little tripping maidens follow God, 
And leave old doating sinners to his rod, 
'Tis like those days, wherein the young ones cried, 
Hosanna ! when the old ones did deride. 

Next, tell them of old Honest, whom you found, 
With his white hairs, treading the Pilgrim's 
ground ; 

Yea, tell them how plain-hearted this man was ; 
How after his good Lord he bare the cross. 
Perhaps with some grey head this may prevail 
With Christ to fall in love, and sin bewail. 

Tell them also, how Mr. Fearing went 
On pilgrimage ; and how the time he spent 
In solitariness, with fears and cries ; 
And how, at last, he won the joyful prize. 



He was a good man though much down in spirit; 
He is a good man, and doth life inherit. 

Tell them of Mr. Feeble-mind also, 
Who not before, but still behind would go : 
Show them also, how he'd like t'have been slain, 
And how one Great-heart did his life regain. 
This man was true of heart, though weak in grace ; 
One might true godliness read in his face. 

Then tell them of Mr. Keady-to-halt, 
A man with crutches, but much without fault : 
Tell them how Mr. Feeble-mind and he 
Did love, and in opinion much agree ; 
And let all know, though weakness was their 
chance, 

Yet sometimes one could sing, the other dance. 

Forget not Mr. Valiant-for-the-truth, 
That man of courage, though a very youth. 
Tell every one his spirit was so stout 
No one could ever make him face about ; 
And how Great-heart and he could not forbear 
But pull down Doubting Castle, slay Despair. 

Overlook not Mr. Despondency, 
Nor Much-afraid, his daughter, though they lie 
Under such mantles as may make them look 
(With some) as if their God had them forsook. 
They softly went, but sure ; and at the end, 
Found that the Lord of Pilgrims was their friend. 

When thou hast told the world of all these 
things, 

Then turn about, my Book, and touch these strings, 
Which if but touched, will such music make, 
They'll make a cripple dance, a giant quake. 

Those riddles that lie couch' d within thy breast, 
Freely propound, expound, and for the rest 
Of my mysterious lines, let them remain 
For those whose nimble fancies shall them gain. 

Now may this little book a blessing be 
To those who love this little Book and me, 
And may its buyer have no cause to say, 
His money is but lost or thrown away. 
Yea, may this second Pilgrim yield that fruit 
As may with each good Pilgrim's fancy suit, 
And may it some persuade that go astray, 
To turn their feet and heart to the right way, 
Is the hearty prayer of the Author, 
JOHN BUNYAN. 



THE PILGRIM'S PROGRESS. 



PART II. 



CHAPTER I. 

Christiana, with her four Sons and a Neighbour, sets out on Pilgrimage. 



Courteous Companions : 

Some time since, to tell you a dream that I 
had of Christian the Pilgrim,* and of his dan- 
gerous journey towards the Celestial Country, 
was pleasant to me and profitable to you. I 
told you then also what I saw concerning his 
wife and children, and how unwilling they 
were to go with him on pilgrimage : insomuch 
that he was forced to go on his progress with- 
out them ; for he durst not run the danger of 
that destruction, which he feared would come 
by staying with them in the city of Destruc- 
tion : wherefore, as I then showed you, he left 
them, and departed. 

Now it has so happened, through the mul- 
tiplicity of business, that I have been much 
hindered and kept back from my wonted 
travels into those parts where he went, and so 
could not, till now, obtain an opportunity to 
make further inquiry after whom he left be- 
hind, that I might give you an account of 
them. But having had some concerns that 
way of late, I went down again thitherward. 
Now, having taken up my lodging in a wood, 
about a mile off the place, as I slept I dreamed 
again. 

And, as I was in my dream, behold an aged 
gentleman came by where I lay ; and because 
he was to go some part of the way that I was 

* Though the second part of the Pilgrim's Progress 
will not strike the reader with the novelty of the first, 
because the same scenes are repeated ; yet they are 
presented with such agreeable variations, as make it 
an equal source of profit and delight. The author ex- 
plains in this part, what was left more dark in the 
first, as he tells us in his Preface. On this account 
the Explanatory Notes will be brief on those parts 
already noticed, while the newer matter will be more 
176 



travelling, methought I got up and went with 
him. So, as we walked, and as travellers usu- 
ally do, I was as if we fell into a discourse, 
and our talk happened to be about Christian 
and his travels : for thus I began with the old 
man : 

Sir, said I, what town is that there below, 
that lieth on the left hand of our way ? 

Then said Mr. Sagacity, (for that was his 
name,) It is the city of Destruction, a popu- 
lous place, but possessed with a very ill-con- 
ditioned and idle sort of people. 

I thought that was that city, quoth I; I 
went once myself through that town ; and 
therefore I know that this report you give of 
it is true. 

Sagacity. Too true ! I wish I could speak 
truth in speaking better of them that dwell 
therein. 

Well, sir, quoth I, then I perceive you to be 
a well-meaning man, and so one that takes 
pleasure to hear and tell of that which is good : 
pray did you never hear what happened to a 
man some time ago in this town, (whose name 
was Christian,) that went on a pilgrimage up 
towards the higher regions ? 

Sagacity. Hear of him ! Ay, and I also 
heard of the molestations, troubles, wars, cap- 
tivities, cries, groans, frights, and fears, that he 

largely improved. The second part is peculiarly 
adapted to direct and encourage female Christians 
and young persons ; and it is hoped, will be particu- 
larly attended to by such. It is perhaps needless to 
remark, that no reasonable doubt can be entertained 
as to the authenticity of this work : Mr. Bunyan can- 
not be imitated : and the sweet simplicity that cha- 
racterizes the first part, is equally obvious in the 
second. 

' i 



THE PILGRIM'S PROGRESS. 



177 



met with and had on his journey. Besides, I 
must tell you, all our country rings of him ; 
there are but few houses, that have heard of 
him and his doings, but have sought after 
and got the records of his pilgrimage: yea, I 
think I may say, that this hazardous journey 
has got many well-wishers to his ways; for, 
though when he was here, he was fool in every 
man's mouth, yet now he is gone, he is highly 
commended of all. For it is said he lives 
bravely where he is: yea, many of them that 
are resolved never to run his hazards, yet have 
their mouths water at his gains.* 

They may, quoth I, well think, if they think 
any thing that is true, that he liveth well where 
he is ; for he now lives at and in the Fountain 
of life, and has what he has without labour 
and sorrow ; for there is no grief mixed there- 
with. But pray, what talk have the people 
about him? 

Sagacity. Talk! the people talk strangely 
about him; some say, that he now walks in 
white, (Rev. iii. 4; vi. 11;) that he has a 
chain of gold about his neck ; that he has a 
crown of gold, beset with pearls, upon his 
head : others say, that the shining ones that 
sometimes showed themselves to him in his 
journey, are become his companions, and that 
he is as familiar with them in the place where 
he is, as here one neighbour is with another. 
Zech. iii. 7. Besides, it is confidently affirmed 
concerning him, that the King of the place 
where he is, has bestowed upon him already a 
very rich and pleasant dwelling at court, and 
that he every day eateth, and drinketh, and 
walketh, and talketh with him, and receiveth 
the smiles and favours of him that is Judge of 
all there. Moreover, it is expected of some, 
that his Prince, the Lord of that country, will 
shortly come into these parts, and will know 
the reason, if they can give any, why his 
neighbours set so little by him, and had him so 
much in derision, when they perceived that he 
would be a pilgrim. Jude 15. 

For they say, that now he is so in the af- 
fections of his Prince,f an d that his Sovereign 
is so much concerned with the indignities that 



* This is quite natural and very common. The 
men of this world will canonize those for saints when 
dead whom they stigmatized with the vilest names when 
living. Oh let us leave our characters to Him who died 
for our sins, and to whom we can commit our souls. 

f Christian's King will take Christian's part. 
pilgrim, write this upon the table of thine heart, and 
read it every step of thy journey. 

\ Mark this well. No matter what profession we 
12 



were cast upon Christian when he became a 
pilgrim, that he will look upon all as if done 
to himself: and no marvel, for it was for the 
love that he had to his Prince that he ven- 
tured as he did. J Luke x. 16. 

I dare say, quoth I — I am glad of it ; I am 
glad for the poor man's sake, for that now he 
has rest from his labour, (Rev. xiv. 13,) and 
for that now he reaps the benefits of his tears 
with joy, (Ps. cxxvi. 5, 6.) and for that he has 
got beyond the gun-shot of his enemies, and is 
out of the reach of them that hate him. I 
also am glad, for that a rumour of these things 
is noised abroad in this country ; who can tell 
but that it may work some good effect on some 
that are left behind? But pray, sir, while it is 
fresh in my mind, do you hear any thing of 
his w r ife and children ? Poor hearts ! I won- 
der in my mind what they do. 

Sagacity. Who? Christiana and her sons? 
They are like to do as well as did Christian 
himself; for though they all played the fool at 
first, and would by no means be persuaded by 
either the tears or entreaties of Christian, yet 
second thoughts have wrought wonderfully 
with them: so they have packed up, and are 
also gone after him. || 

Better and better, quoth I : but what ! wife, 
and children, ancl all ? 

Sagacity. It is true : I can give you an ac- 
count of the matter, for I was upon the spot at 
the instant, and was thoroughly acquainted 
with the whole affair. 

Then, said I, a man may report it for the 
truth ? 

Sagacity. You need not fear to affirm it; I 
mean that they are all gone on pilgrimage, 
both the good woman and her four boys. And 
being we are, as I perceive, going some con- 
siderable way together, I will give you an ac- 
count of the whole matter. 

This Christiana, (for that was her name 
from the day that she with her children be- 
took themselves to a pilgrim's life,) after her 
husband was gone over the river, and she could 
hear of him no more, her thoughts began to 
work in her mind. First, for that she had lost 



make, if the love of Christ be not its foundation. All 
is nothing without this love. It is this love in the 
heart, that, like oil in the lamp, keeps the profession 
of Christ burning bright. 

|| Though moral persuasions, and all the affectionate 
arguments from a tender husband or an affectionate 
parent, may appear to prove ineffectual for the present, 
yet let us not neglect our duty, but be earnest in it, 
and leave the event to sovereign grace. 



178 



BUNYAN'S COMPLETE WORKS. 



her husband, and for that the loving bond of 
that relation was utterly broken betwixt them. 
For you know, said he to me, nature can do 
no less but entertain the living with many a 
heavy cogitation, in the remembrance of the 
loss of loving relations. This, therefore, of her 
husband, did cost her many a tear. But this 
was not all ; for Christiana did also begin to 
consider with herself, whether her unbecoming 
behaviour towards her husband was not one 
cause that she saw him no more ; and that in 
such sort he was taken away from her. And 
upon this came into her mind by swarms, all 
her unkind, unnatural, and ungodly carriage 
to her dear friend; which also clogged her 
conscience, and did load her with guilt. She 
was moreover, much broken with calling to 
remembrance the restless groans, the brinish 
tears, and self-bemoaning of her husband, and 
how she did harden her heart against all his 
entreaties and loving persuasions of her and 
her sons to go with him ; yea, there was not 
any thing that Christian either said to her or 
did before her, all the while that his burden 
did hang on his back, but it returned upon 
her like a flash of lightning, and rent the caul 
of her heart in sunder; especially that bitter 
outcry of his, " What shall I do to be saved?" 
did ring in her ears most dolefully.* 

Then said she to her children, "Sons, we 
are all undone. I have sinned away your 
father, and he is gone : he would have had 
us with him, but I would not go myself: I 
also have hindered you of life." With that 
the boys fell into tears, and cried to go after 
their father. " Oh !" said Christiana, " that it 
had been but our lots to go with him ; then it 
had fared well with us, beyond what it is like 
to do now. For though I formerly foolishly 
imagined concerning the troubles of your 
father, that they proceeded of a foolish fancy 
that he had, or for that he was overrun with 
melancholy humours ; yet now it will not out 
of my mind, but that they sprang from an- 
other cause; to wit, for that the light of life 



* Here see, what those who cruelly and unkindly 
treat their godly relations and friends on account 
of their religion, must come to feel, in the bitterness 
of their spirit, and groan under in the sorrow of their 
soul, if ever the Lord grants them repentance unto life. 

f Is it any marvel, that a quickened, enlightened 
-sinner should be judged by those around him, who 
are yet dead in their sins, to be full of whims and 
melancholy? No; it is very natural for them to 
think us fools and mad ; but we know that they 
really are so. 



was given him, (John viii. 12 ;) by the help 
of which, as I perceive, he has escaped the 
snares of death." f Then they wept all 
again, and cried out, "Oh! woe worth the 
day !" 

The next night Christiana had a dream ; 
and behold she saw as if a broad parchment 
was opened before her, in which were re- 
corded the sum of her ways ; and the crimes, 
as she thought, looked very black upon her. 
Then she cried out aloud in her sleep, " Lord, 
have mercy upon me a sinner," % (Luke xviii. 
13 :) and the little children heard her. 

After this, she thought she saw two very 
ill-favoured ones standing by her bed side, 
and saying, " What shall we do with this 
woman? for she cries out for mercy waking 
and sleeping: if she be suffered to go on as 
she begins, we shall lose her as we have lost 
her husband. Wherefore we must, by some 
way, seek to take her off from the thoughts 
of what shall be hereafter, else all the world 
cannot help but she will become a pilgrim." 

Now she awoke in a great agony ; also a 
trembling was upon her ; but after a while she 
fell to sleeping again. And then she thought 
she saw Christian her husband in a place of 
bliss, among many immortals, with an harp in 
his hand, standing and playing upon it before 
One that sat on a throne, with a rainbow about 
his head. She saw also, as if he bowed his 
head with his face towards the paved work 
that was under his Prince's feet, saying, " I 
heartily thank my Lord and King for bring- 
ing me into this place." Then shouted a com- 
pany of them that stood round about, and 
harped with their harps : but no man living 
could tell what they said but Christian and 
his companions. 

Next morning, when she was up, had prayed 
to God, and talked with her children awhile, 
one knocked hard at the door ; to whom she 
spoke out, saying, " If thou comest in God's 
name, come in." So he said, " Amen ;" and 
opened the door, and saluted her with, "Peace 



X This is the very first cry of an awakened sinner, 
mercy for the lost and miserable ; and no sooner are 
the sinner's eyes opened to see his ruined, desperate 
state, and to cry for mercy, but the god of this world, 
who hitherto had blinded the eyes, and kept the heart 
secure by presumption, now opposes the sinner's prog- 
ress to a throne of grace, to a God of mercy, and to 
the Saviour of the lost. Satan does not easily part 
with his prey. But Jesus, the strong man armed 
with almighty power and everlasting love, will con- 
quer and cast him out. 



THE PILGRIM'S PROGRESS. 



179 



on this house." The which when he had 
done, he said, " Christiana, knowest thou 
wherefore I am come?" Then she blushed 
and trembled; also her heart began to wax 
warm with desires to know from whence he 
came, and what his errand was to her. So he 
said unto her, " My name is Secret ; * I dwell 
with those that are high. It is talked of, 
where I dwell, as if thou hadst a desire to go 
thither: also there is a report, that thou art 
aware of the evil thou hast formerly done to 
thy husband, in hardening of thy heart against 
his way, and in keeping of these babes in their 
ignorance. Christiana, the Merciful One has 
sent me to tell thee, that he is a God ready to 
forgive, and that he taketh delight to multiply 
the pardon of offences. He also would have 
thee to know that he inviteth thee to come 
into his presence, to his table, and that he 
will feed thee with the fat of his house, and 
with the heritage of Jacob thy father. 

" There is Christian, thy husband that was, 
with legions more, his companions, ever be- 
holding that face that doth minister life to the 
beholders: and they will all be glad, when 
they shall hear the sound of thy feet step over 
thy father's threshold." 

Christiana at this was greatly abashed in her- 
self, and bowed her head to the ground. This 
Vision proceeded, and said, " Christiana, here 
is also a letter for thee, which I have brought 
from thy husband's King ; " so she took it, and 
opened it, but it smelt after the manner of the 
best perfume. Sol. Song. i. 3. Also it was 
written in letters of gold. The contents of the 
letter were these: "that the King would have 
her do as did Christian her husband ; for that 
was the only way to come to his city, and to 
dwell in his presence with joy for ever." At 
this the good woman was quite overcome : so 
she cried out to her visitor, " Sir, will you carry 
me and my children with you, that we may 
also go and worship the King?" 

Then said the visitor, "Christiana, 'the bit- 
ter is before the sweet ; ' thou must through 
troubles, as he did that went before thee, enter 
this Celestial City. Wherefore I advise thee to 
do as did Christian thy husband: go to the 



* " The fear of the Lord is the beginning of wis- 
dom," (Ps. cxi. 10 ;) and " The secret of the Lord is 
with them who fear him." Ps. xxv. 14. The Spirit 
the Comforter never convinces the soul of sin, but he 
also revives and comforts the sincere heart with glad 
tidings of free and full pardon of sin, through the 
blood of the LAMB. 

f Says our Lord, " When the Spirit is come, he shall 



Wicket-gate yonder over the plain; for that 
stands in the head of the way up which thou 
must go, and I wish thee good speed. Also I 
advise thee that thou put this letter in thy 
bosom ; that thou read therein to thyself, and 
to thy children, until they have got it by heart ; 
for it is one of the songs that thou must sing 
while thou art in this house of thy pilgrimage, 
(Ps. cxix. 54;) also this thou must deliver in 
at the far gate." f 

Now I saw in my dream, that this old gen- 
tleman, as he told me this story, did himself 
seem to be greatly affected therewith. He 
moreover proceeded, and said, So Christiana 
called her sons together, and began thus to ad- 
dress herself unto them : " My sons, I have, as 
you may perceive, been of late under much 
exercise in my soul about the death of your 
father ; not for that I doubt at all of his hap- 
piness ; for I am satisfied now that he is well. 
I have been also much affected with the 
thoughts of mine own estate and yours, which 
I verily believe is by nature miserable. My 
carriage also to your father in his distress is a 
great load to my conscience: for I hardened 
both my heart and yours against him, and re- 
fused to go with him on pilgrimage. 

" The thoughts of these things would now 
kill me outright, but for that a dream which I 
had last night, and but that for the encourage- 
ment this stranger has given me this morning. 
Come, my children, let us pack up, and be gone 
to the gate that leads us to that celestial coun- 
try, that we may see your father, and be with 
him and his companions in peace, according to 
the laws of that land." 

Then did her children burst out into tears, 
for joy that the heart of their mother was so 
inclined. So the visitor bid them farewell ; 
and they began to prepare to set out for their 
journey. 

But, while they were thus about to be gone, 
two of the women that were Christiana's neigh- 
bours came up to her house, and knocked at 
her door. To whom she said as before. At 
this the women were stunned ; for this kind of 
language they used not to hear, or to perceive 
to drop from the lips of Christiana. J Yet they 

testify of me — he shall lead you into all truth — he 
shall show you things to come." All this the con r 
vinced sinner finds true in experience. As the Spirit 
testifies of Christ, so he leads the soul to Christ, that 
he may be the sinner's only hope, salvation and 
strength. Thus he glorifies Christ. 

J Reader, stop and examine ! did ever any of your 
former friends and carnal acquaintances take know- 



180 



BUNYAN'S COMPLETE WORKS. 



came in : but, behold, they found the good wo- 
man preparing to be gone from her house. 

So they began, and said, " Neighbour, pray 
what is your meaning by this ?" 

Christiana answered, and said to the eldest 
of them, whose name was Mrs. Timorous, " I 
am preparing for a journey." (This Timorous 
was daughter to him that met Christian upon 
the hill of Difficulty, and would have had him 
go back for fear of the lions.) 

Timorous. For what journey, I pray you? 

Christiana, Even to go after my old husband. 
And with that she fell a weeping. 

Timorous. I hope not so, good neighbour; 
pray, for your poor children's sake, do not so 
unwomanly cast away yourself. 

Christiana. Nay, my children shall go with 
me : not one of them is willing to stay behind. 

Timorous. I wonder in my heart, what or 
who has brought you into this mind ! 

Christiana. Oh, neighbour, knew you but as 
much as I do, I doubt not but that you would 
go along with me. 

Timorous. Pr'ythee, what new knowledge 
hast thou got, that so worketh off thy mind 
from thy friends, and that tempteth thee to go 
nobody knows where ? 

Then Christiana replied, I have been sorely 
afflicted since my husband's departure from 
me ; but especially since he went over the river. 
But that which troubleth me most, is my churl- 
ish carriage to him, when he was under his 
distress. Besides, I am now as he was then ; 
nothing will serve me but going on pilgrimage. 
I was a dreaming last night that I saw him. 
Oh that my soul was with him ! He dwelleth 
in the presence of the King of the country; 
he sits and eats with him at his table ; he is 
become a companions of immortals, and has a 
house now given him to dwell in, to which the 
best palaces on earth, if compared, seem to me 

ledge of a difference in your language and conduct? 
Do they still approve of you as well as ever? What 
reason, then, have you to think yourself a pilgrim ? 
for no sooner does &r\j one commence a pilgrim, but 
that word is fulfilled, " For then I will turn to the peo- 
ple a pure language." Zeph. iii. 7. If the heart be 
ever so little acquainted with the Lord, the tongue will 
discover it, and the carnal and profane will ridicule 
and despise you for it. 

* This was a letter full of the love of Jesus, and the 
precious invitation of his loving heart to all sinners to 
come unto him, as recorded in this blessed word. 
Happy sinners, whose eyes are opened to read them : 
but this the world calls madness. 

f The Lord, who quickens us by his Spirit, and calls 
us by his word, well knows the carnal enemies who will 



but as a dung-hill. 2 Cor. v. i-4. The Prince of 
the palace has also sent for me, with promises 
of entertainment, if I shall come to him ; his 
messenger was here even now, and brought me 
a letter, which invites me to come. And with 
that she plucked out her letter, and read it, and 
said to them,* What now will you say to this ? 

Timorous. Oh the madness that hath pos- 
sessed thee and thy husband ! to run yourself 
upon such difficulties ! You have heard, I am 
sure, what your husband did meet with, even 
in a manner, at the first step that he took on 
his way, as our neighbour Obstinate can yet 
testify, for he went along with him ; yea, and 
Pliable too, until they, like wise men, were 
afraid to go any further. We also heard, over 
and above, how he met with the lions, Apol- 
lyon, the Shadow of Death, and many other 
things. Nor is the danger that he met with at 
Vanity Fair to be forgotten by thee. For if 
he, though a man, was so hard put to it, what 
canst thou, being but a poor woman, do ? Con- 
sider also, that these four sweet babes are thy 
children, thy flesh, and thy bones. Therefore, 
though thou shouldst be so rash as to cast away 
thyself; yet for the sake of the fruit of thy 
body, keep them at home.f 

But Christiana said unto her, Tempt me not, 
my neighbour : I have now a price put into my 
hand to get a gain, and I should be a fool of 
the greatest sort, if I should have no heart to 
strike in with the opportunity. And for that 
you tell me of all these troubles that I am like 
to meet with in the way, they are so far from 
being to me a discouragement, that they show 
I am in the right. The bitter must come be- 
fore the sweet, and that also will make the 
sweet the sweeter. Wherefore, since you came 
not to my house in God's name, as I said, I 
pray you be gone, and do not disquiet me fur- 
ther. J 

oppose our progress in the divine life : therefore he 
tells us, " If thy brother, or the wife of thy bosom, or 
thy friend, which is as thine own soul, entice thee se- 
cretly from the Lord, thou shalt not hearken unto him," 
&g. Deut. xiii. 6, Let the word of God be the rule, 
and Christiana's conduct an example to all who are 
setting their faces Zion-ward. Oh beware of the rea- 
soning of the flesh. Dread to look back. Tremble at 
the thought of going back ; for the Lord hath no 
pleasure in such. Heb. x. 38. 

J That is right. It is well to be bold in the name 
of the Lord with those who seek to turn us away from 
following on to know the Lord; for nothing less than 
life and salvation, or death and damnation, will be the 
issue of it. pilgrims, beware ! beware of parleying 
with the carnal. Ever remember, you have a nature 



THE PILGRIM 

Then Timorous Also reviled her, and said to 
her fellow, "Come, neighbour Mercy, let us 
leave her in her own hands, since she scorns 
our counsel and company." But Mercy was at 
a stand, and could not so readily comply with 
her neighbour ; and that for a two-fold reason : 
1st. Her bowels yearned over Christiana. So 
she said within herself, " If my neighbour will 
needs be gone, I will go a little way with her, 
and help her." 2dly. Her bowels yearned 
over her own soul; for what Christiana had 
said, had taken some hold upon her mind. 
Wherefore she said within herself again, "I 
will yet have more talk with this Christiana ; 
and if I find truth and life in what she shall 
say, myself with my heart shall also go with 
her." Wherefore Mercy began thus to reply 
to her neighbour Timorous. 

Mercy. Neighbour, I did indeed come with 
you to see Christiana this morning ; and, since 
she is, as you see, a taking her last farewell of 
the country, I think to walk this sunshiny 
morning a little with her, to help her on her 
way. But she told her not of her second reason, 
but kept it to herself. 

Timorous. Well, I see you have a mind to go 
a fooling too : but take heed in time, and be 
wise ; while we are out of danger, we are out ; 
but when we are in, we are in. So Mrs. Tim- 
orous returned to her house, and Christiana 
betook herself to her journey.* But when 
Timorous was got home to her house, she sends 
for some of her neighbours, to wit, Mrs. Bat's- 
eyes, Mrs. Inconsiderate, Mrs. Light-mind, and 
Mrs. Know-nothing. So, when they were come 
to her house, she falls to telling the story of 
Christiana, and of her intended journey. And 
thus she began her tale : 

Neighbours, having but little to do this 
morning, I went to give Christiana a visit; 
and when I came at the door, I knocked, as 
you know it is our custom : and she answered, 
" If you come in God's name, come in." So 
in I went, thinking all was well : but, when 
I came in, I found her preparing herself to 
depart the town: she, and also her children. 
So I asked her, what was her meaning by that? 
And she told me in short, that she was now of 
a mind to go on pilgrimage, as did her husband. 
She told me also a dream that she had, and 

prone to catch, the falling spark from their flint and 
steel, and tinder about you ever ready to take the fire. 

* Here we see our Lord's word verified : " The one 
shall be taken and the other left." Matt. xxiv. 41. 
Mercy obeys the call — Timorous perversely rejects it. [ 

f Oh how do such carnal wretches sport with their | 



'S PROGRESS. 181 

how the King of the country where her hus- 
band was, had sent her an inviting letter to 
come thither. 

Then said Mrs. Know-nothing, And what, 
do you think she will go ? 

Timorous. Ay, go she will, whatever come 
on't : and methinks, I know it by this ; for 
that which was my great argument to persuade 
her to stay at home, (to wit, the troubles she 
was like to meet with in the way, ) is one great 
argument with her, to put her forward on her 
journey. For she told me in so many words, 
" The bitter goes before the sweet : yea, and 
forasmuch as it doth, it makes the sweet the 
sweeter." 

Mrs. Bafs-eyes. Oh this blind and foolish 
woman ! and will she not take warning by her 
husband's afflictions ? For my part, I see, if 
he were here again, he would rest him content 
in a whole skin, and never run so many hazards 
for nothing. 

Mrs. Inconsiderate also replied, saying, Away 
with such fantastical fools from the town; a 
good riddance for my part, I say of her ; should 
she stay where she dwells, and retain this mind, 
who could live quietly by her? for she will 
either be dumpish or unneighbourly, to talk 
of such matters as no wise body can abide ; 
wherefore, for my part, I shall never be sorry 
for her departure; let her go, and let better 
come in her room : it was never a good world 
since these whimsical fools dwelt in it.f 

Then Mrs. Light-mind added as followeth : 
Come, put this kind of talk away. I was yes- 
terday at Madam Wanton's, where we were as 
merry as the maids. For who do you think 
should be there, but I and Mrs. Love-the-flesh, 
and three or four more, with Mrs. Lechery, 
Mrs. Filth, and some others : so there we had 
music and dancing and what else was meet to 
fill up the pleasure. And, I dare say, my lady 
herself is an admirable well-bred gentlewoman, 
and Mr. Lechery is as pretty a fellow. 

By this time Christiana was got on her w T ay, 
and Mercy went along with her : so, as they 
went, her children being there also, Christiana 
began to discourse. " And, Mercy," said 
Christiana, " I take this as an unexpected fa- 
vour, that thou shouldest set foot out of doors 
with me, to accompany me a little in my way." 

own damnation, while they despise the precious truths 
of God, and ridicule his people ; But it was in the be- 
ginning, he who was born after the flesh persecuted 
him who was born after the Spirit; so it will be as 
long as the seed of the woman and the seed of the 
| serpent are upon the earth. 



182 



BUNYAN'S COMPLETE WORKS. 



Then said young Mercy, (for she was but 
young,) If I thought it would be to purpose to 
go with you, I would never go near the town. 

Well, Mercy, said Christiana, cast in thy 
lot with me ; I well know what will be the end 
of our pilgrimage: my husband is where he 
would not but be for all the gold in the Span- 
ish mines. Nor shalt thou be rejected, though 
thou goest but upon my invitation. The King, 
who hath sent for me and my children, is one 
that delighteth in mercy. Besides, if thou wilt, 
I will hire thee, and thou shalt go along with 
me as my servant. Yet we will have all things 
in common betwixt thee and me ; only go along 
with me.* 

Mercy. But how shall I be ascertained that 
I also shall be entertained ? Had I this hope 
from one that can tell, I would make no stick 
at all, but would go, being helped by him 
that can help, though the way was never so 
tedious.f 

Christiana. Well, loving Mercy, I will tell 
thee what thou shalt do : go with me to the 
Wicket-gate, and there I will further inquire 
for thee; and if there thou shalt not meet with 
encouragement, I will be content that thou 
shalt return to thy place ; I also will pay thee 
for thy kindness which thou showest to me 
and my children, in the accompanying of us. 
on our way as thou dost. 

Mercy. Then will I go thither, and will take 
what shall follow: and the Lord grant that 
my lot may there fall, even as the King of 
heaven shall have his heart upon me. J 

Christiana was then glad at heart ; not only 
that she had a companion ; but also for that she 
had prevailed with this poor maid to fall in 
love with her own salvation. So they went on 

* Such is the true spirit of all real pilgrims. They 
wish others to know Christ, and to become followers of 
him with themselves. Oh how happy are they when 
the Lord is pleased to draw the hearts of any of their 
fellow-sinners to himself! 

f Though Christiana clearly saw and knew her call- 
ing of God, yet Mercy did not; therefore she is in 
doubt about it. Just so it is with many at their first 
setting out. Hence they are ready to say, that they 
could even wish to have had the most violent convic- 
tions of sin, and to have been as it were, shook over 
the mouth of hell, that they might have had a greater 
certainty of their being called of God. But this is 
speaking unadvisedly. Better to take the apostle's 



together, and Mercy began to weep. Then 
said Christiana, " Wherefore weepeth my sis- 
ter so ?" 

Alas! said she, who can but lament, that 
shall but rightly consider what a state and 
condition my poor relations are in, that yet 
remain in our sinful town? and that which 
makes my grief the more is, because they 
have no instruction, nor any to tell them what 
is to come. || 

Christiana. Bowels become pilgrims : and 
thou doest for thy friends, as my good Chris- 
tian did for me when he left me : he mourned 
for that I would not heed nor regard him ; but 
his Lord and ours did gather up his tears, and 
put them into his bottle ; and now both I and 
thou, and these my sweet babes, are reaping 
the fruit and benefit of them. I hope, Mercy, 
that these tears of thine will not be lost ; for 
the truth hath said, that "they that sow in 
tears shall reap in joy and singing." And "he 
that goeth forth and weepeth, bearing precious 
seed, shall doubtless come again with rejoicing, 
bringing his sheaves with him." Ps. cxxvi. 5, 
6. Then said Mercy— 

" Let the most blessed be my guide, 
If 't be his blessed will, 
Unto his gate, into his fold, 
Up to his holy hill : 

" And let him never suffer me 
To swerve or turn aside 
From his free grace and holy ways, 
Whate'er shall me betide. 

"And let him gather them of mine, 
That I have left behind ; 
Lord, make them pray they may be thine, 
With all their heart and mind." 



advice; "Give all diligence to make your calling 
sure." 

J Here is a blessed discovery of a heart divinely in- 
structed. Mind, here is no looking to anything Mercy 
was in herself, nor to anything she could do for her- 
self, but all is resolved into this, all is cast upon this, 
even the love of the heart of the King of heaven. 
Reader, can you be content with this lot? Can you 
cast all, and rest all, upon the love of Christ ? Then 
bless his loving name for giving you a pilgrim's heart, 

|| This is natural; when we know the worth of our 
souls and the value of Christ's salvation, and weep for 
our sins, also to mourn and weep for our carnal rela- 
tives, lest they should be eternally lost. 



THE PILGRIM'S PROGRESS. 



183 



CHAPTER II. 

Christiana, Mercy, and the Children pass the Slough with safety, and are kindly received at 

the Wicket-gate. 



Now, my old friend proceeded and said : 
But when Christiana came to the slough of 
Despond, she began to be at a stand ; " For," 
said she, "this is the place in which my dear 
husband had like to have been smothered with 
mud." She perceived also, that, notwithstand- 
ing the command of the King to make this 
place for pilgrims good, yet it was rather worse 
than formerly. So I asked if that was true ? 
Yes, said the old gentleman, too true: for 
many there be, that pretend to be the King's 
labourers, and say they are for mending the 
King's highways, that bring dirt and dung in- 
stead of stones, and so mar, instead of mend- 
ing.* Here Christiana, therefore, and her 
boys, did make a stand: but, said Mercy, 
" Come, let us venture ; only let us be wary." 
Then they looked well to their steps, and made 
a shift to get staggering over. 

Yet Christiana had like to have been in, and 
that not once or twice. Now they had no 
sooner got over, but they thought they heard 
words that said unto them, " Blessed is she 
that believeth, for there shall be a perform- 
ance of what has been told her from the 
Lord." 

Then they went on again ; and said Mercy 
to Christiana, Had I as good ground to hope 
for a loving reception at the Wicket-gate, as 
you, I think no slough of Despond could dis- 
courage me. 

Well, said the other, you know your sore, 
and I know mine ; and, good friend, we shall 
all have enough evil before we come to our 
journey's end. For it cannot be imagined, 
that the people that design to attain such ex- 
cellent glories as we do, and that are so envied 
that happiness as we are, but that we shall 
meet with fears and snares, with what troubles 

* But instead of being what they profess, the King's 
labourers, Paul calls them Gospel-perverters and soul- 
troublers, Gal. v. 10. Por instead of preaching a free 
and full salvation, graciously bestowed upon poor sin- 
ners, who can do nothing to entitle themselves to it, 
or to gain an interest in it; behold, these wretched 
daubers set forth salvation to sale upon certain terms 
and conditions, which sinners are to perform and ful- 
fil. Thus they distress the upright and sincere, and 
deceive the self-righteous and wary into pride and de- 
lusion. Thus they mar, instead of mend the way; 



and afflictions they can possibly assault us 
with that hate us. 

And now Mr. Sagacity left me to dream out 
my dream by myself. Wherefore, methought 
I saw Christiana, and Mercy, and the boys, go 
all of them up to the gate : to which when they 
came they betook themselves to a short debate, 
about how they must manage their calling at 
the gate : and what should be said unto him 
that did open unto them : so it was concluded, 
since Christiana was the eldest, that she should 
knock for entrance, and that she should speak 
to him that did open for the rest. So Chris- 
tiana began to knock, and, as her poor hus- 
band did, she knocked and knocked again. 
But instead of any that answered, they all 
thought that they heard as if a dog came bark- 
ing upon them ; a dog, and a great one too ; 
and this made the women and children afraid. 
Nor durst they for a while to knock any more, 
for fear the mastiff should fly upon them. Now 
therefore they were greatly tumbled up and 
down in their minds, and knew not what to do : 
knock they durst not, for fear of the dog ; go 
back they durst not, for fear the keeper of that 
gate should espy them as they so went, and be 
offended with them : at last they thought of 
knocking again, and knocking more vehe- 
mently than they did at first. 

Then said the keeper of the gate, " Who is 
there?" So the dog left off to bark, and he 
opened unto them.f 

Then Christiana made a low obeisance, and 
said, Let not our Lord be offended with his 
hand-maidens, for that we have knocked at his 
princely gate." Then said the keeper, " Whence 
come ye ? And what is it that you would have ?" 

Christiana answered, We are come from 
whence Christian did come, and upon the same 

and bring dirt and dung, instead of stones, to make 
the way sound and safe for pilgrims. Beware of the 
sophistry of such professors. 

•j- No sooner does a poor sinner open his lips in 
prayer to Jesus, but the devil will bark and roar at 
him, and by all means try to terrify and discourage 
him. Do you find this ? What is your remedy ? 
Resist the devil, and he will fly from you. James iv, 
7. Draw nigh to God, and he will draw nigh to you. 
James iv. 8. Oh ever remember our Lord's word, men 
should pray always and not faint. Luke xviii. 1. 



184 



BUNYAN'S COMPLETE WORKS. 



errand as he, to wit, to be, if it shall please 
you, graciously admitted, by this gate, into the 
way that leads unto the Celestial City. And 
I answer, my Lord, in the next place, that I 
am Christiana, once the wife of Christian, that 
now is gotten above. 

With that the keeper of the gate did marvel, 
saying, " What, is she now become a pilgrim, 
that but a while ago abhorred that life ?" 
Then she bowed her head, and said, "Yea; 
and so are these my sweet babes also." 

Then he took her by the hand, and led her 
in, and said also, " Suffer the little children to 
come unto me ;" and with that he shut up the 
gate. This done, he called to a trumpeter that 
was above, over the gate, to entertain Chris- 
tiana with shouting, and sound of trumpet, for 
joy. So he obeyed, and sounded, and filled 
the air with his melodious notes. 

Now all this while poor Mercy did stand 
without, trembling and crying for fear that she 
was rejected. But when Christiana had gotten 
admittance for herself and her boys, then she 
began to make intercession for Mercy. 

And she said, My Lord, I have a companion 
of mine that stands yet without, that is come 
hither upon the same account as myself: one 
that is much dejected in her mind, for that she 
comes, as she thinks, without being sent for ; 
whereas I was sent to by my husband's King to 
come. 

Now Mercy began to be very impatient, and 
each minute was as long to her as an hour ; 
wherefore she prevented Christiana from a 
fuller interceding for her, by knocking at the 
gate herself. And she knocked then so loud, 
that she made Christiana to start. Then said 
the keeper of the gate, " Who is there?" And 
Christiana said, " It is my friend." 

So he opened the gate and looked out, but 
Mercy was fallen down without in a swoon ; 
for she fainted, and was afraid that no gate 
would be opened to her. 

Then he took her by the hand, and said, 
" Damsel, I bid thee arise." 

"Oh, sir, (said she,) I am faint; there is 
scarce life left in me." But he answered, that 



* Mercy's case is not singular. Many have set out 
just as she did, and have been discouraged by the 
same reason as she was. She, as many have been, 
was encouraged to set out in the ways of the Lord by 
her neighbour and friend. Hence she thought there 
was no cause to conclude that she was called by the 
Lord, but that it was only the effect of human power 
or moral persuasion, and therefore doubted and fainted 
lest she should not meet with acceptance. But her 



one said, " When my soul fainted within me, 
I remembered the Lord, and my prayer came 
unto thee, into thy holy temple." Jonah ii. 7. 
Fear not, but stand upon thy feet, and tell me 
wherefore thou art come. 

Mercy. I am come for that unto which I was 
never invited, as my friend Christiana was. 
Hers was from the King, and mine was but 
from her. Wherefore I fear I presume.* 

Good-will. Did she desire thee to come with 
her to this place ? 

Mercy. Yes ; and, as my Lord sees, I am 
come; and if there is any grace and for- 
giveness of sins to spare, I beseech that thy 
poor handmaid may be partaker thereof. 

Then he took her again by the hand, and 
led her gently in, and said, "I pray for all 
them that believe on me, by what means so- 
ever they come unto me." Then said he to 
those that stood by, "Fetch something, and 
give it Mercy to smell on, thereby to stay her 
faintings." So they fetched her a bundle of 
myrrh. A while after she was revived. 

And now was Christiana, and her boys, 
and Mercy, received of the Lord at the head 
of the way, and spoke kindly unto by him. 
Then said they yet further unto him, "We are 
sorry for our sins, and beg of our Lord his 
pardon, and further information what we must 
do." 

I grant pardon, said he, by word and deed : 
by word, in the promise of forgiveness; by 
deed, in the way I obtained it. Take the first 
from my lips with a kiss, and the other as it 
shall be revealed. Song Sol. i. 2 ; John xx. 19. 

Now I saw in my dream, that he spake 
many good words unto them, whereby they 
were greatly gladdened. He also had them up 
to the top of the gate, and showed them by 
what deed they were saved; and told theni 
withal, that that sight they would have again 
as they went along in the way, to their com- 
fort. 

So he left them awhile in a summer parlour 
below, where they entered into talk by them- 
selves : and thus Christiana began : " O Lord, 
how glad am I that we are got in hither !" 



very doubts, fears, and distress, proved the earnest- 
ness of her heart, and the desire of her soul after the 
Saviour; and also, that his mercy, love, and gracious 
power, had a hand in the work. Mark this, ye 
poor, doubting, fearful, trembling souls, who are 
halting every step, and fearing you have not set 
out aright, hear what Christ's angel said, and be not 
discouraged. Fear not, for ye seek Jesus. Matt, 
xxviii. 5. 



THE PILGRIM'S PROGRESS. 



185 



Mercy. So you well say : but I of all have 
cause to leap for joy. 

Christiana. I thought one time as I stood at 
the gate, (because I had knocked, and none 
did answer,) that all our labour had been lost, 
especially when that ugly cur made such a 
heavy barking at us.* 

Mercy. But my worst fear was, after I saw 
that you was taken into his favour, and that 
I was left behind. Now, thought I, it is ful- 
filled which is written, " Two women shall be 
grinding together, the one shall be taken and 
the other left." Matt. xxiv. 41. I had much 
ado to forbear crying out, Undone! And 
afraid I was to knock any more : but when I 
looked up to what was written over the gate, I 
took courage. I also thought, that I must 
either knock again or die : f so I knocked, but 
I cannot tell how, for my spirit now struggled 
between life and death. 

Christiana. Can you not tell how you 
knocked? I am sure your knocks were so 
earnest, that the very sound made me start : I 
thought I never heard such knocking in all 
my life ; I thought you would come in by a 
violent hand, or take the kingdom by storm. 
Matt. xi. 12. 

Mercy. Alas, to be in my case ! who that so 
was, could have but done so ? You saw that 
the door w T as shut upon me, and that there was 
a most cruel dog thereabout. Who, I say, 
that was so faint-hearted as I, would not have 
knocked with all their might? But pray, 
what said my lord unto my rudeness ? Was 
he not angry with me ? 

Christiana. When he heard your lumbering 
noise, he gave a wonderful innocent smile: I 
believe what you did pleased him well, for he 
showed no sign to the contrary. But I marvel 
in my heart why he keeps such a dog : had I 
known that before, I should not have had 
heart enough to have ventured myself in this 
manner. But now we are in, we are in, and I 
am glad with all my heart. 

Mercy. I will ask, if you please, next time 
he comes down, why he keeps such a filthy 
cur in his yard : I hope he will not take it 
amiss. 

Do so, said the children, and persuade him 
to hang him ; for we are afraid he will bite us 
when we go hence. 

* The devil often barks most at us, and brings his 
heaviest accusations against us, when mercy, peace, 
comfort, and salvation are nearest to us. 
" Press on, nor fear to win the day, 
Though earth and hell obstruct the way." 



So at last he came down to them again, and 
Mercy fell to the ground on her face before 
him, and worshipped, and said, " Let my Lord 
accept the sacrifice of praise which I now offer 
unto him with the calves of my lips." 

So he said unto her, "Peace be to thee; 
stand up." But she continued upon her face, 
and said, " Eighteous art thou, Lord, when 
I plead with thee, yet let me talk with thee of 
thy judgments," (Jer. xii. 1, 2;) wherefore 
dost thou keep so cruel a dog in thy yard, at 
the sight of which, such women and children 
as we, are ready to flee from the gate with 
fear? 

He answered and said, That dog has another 
owner : he is also kept close in another man's 
ground, only my pilgrims hear his barking; 
he belongs to the castle which you see there at 
a distance, but can come up to the walls of 
this place. He has frightened many an honest 
pilgrim from worse to better, by the great voice 
of his roaring. Indeed, he that owneth him 
doth not keep him out of any good-will to me 
or mine, but with intent to keep the pilgrims 
from coming to me, and that they may be 
afraid to come and knock at this gate for en- 
trance. Sometimes also he has broken out, 
and has worried some that I loved ; but I take 
it all at present patiently. I also give my pil- 
grims timely help, so that they are not deliv- 
ered up to his power to do them what his dog- 
gish nature would prompt him to. But what ! 
my purchased one, I trow, hadst thou known 
never so much before-hand, thou wouldst not 
have been afraid of a dog. The beggars that 
go from door to door, will rather than they 
will lose a supposed alms, run the hazard of 
the bawling, barking, and biting too of a dog ; 
and shall a dog in another man's yard, a dog 
whose barking I turn to the profit of pilgrims, 
keep any from coming to me ? I deliver them 
from the lions, and " my darling from the 
power of the dog." 

Then said Mercy, I confess my ignorance : 
I speak what I understand not : I acknowledge 
that thou doest all things well. 

Then Christiana began to talk of their jour- 
ney, and to inquire after the way. So he fed 
them, and washed their feet, and set them in 
the way of his steps, according as he had dealt 
with her husband before. 

So I saw in my dream that they went on 



f Here is a blessed example of deep humility, and 
of holy boldness, excited by the divine word. Go, 
thou ruined sinner, and do likewise. 



186 



BUNYAN'S COMPLETE WORKS. 



their way ; and the weather was comfortable 
to them. 

Then Christiana began to sing, saying — 

" Bless'd be the day that I began 
A pilgrim for to be; 
And blessed also be that man 
That thereunto mov'd me. 



: "lis true 'twas long ere I began 
To seek to live forever : * 

But now I run fast as I can; 
'Tis better late than never. 

Our tears to joy, our fears to faith, 

Are turned as we see ; 
That our beginning (as one saith) 

Shows what our end will be." 



CHAPTEE III. 



The Pilgrims are assaulted, but relieved — 

Now there was on the other side of the 
wall, that fenced in the way up which Chris- 
tiana and her companions were to go, a gar- 
den, and that belonged to him, whose was 
that barking dog, of whom mention was made 
before. And some of the fruit trees that grew 
in the garden, shot their branches over the 
wall ; and being mellow, they that found them 
did gather them up, and eat of them to their 
hurt. So Christiana's boys (as boys are apt to 
do) being pleased with the trees, and with the 
fruit that did hang thereon, did pluck them, 
and began to eat. Their mother did also 
chide them for so doing, but still the boys 
went on.f 

" Well," said she, " my sons, you transgress ; 
for that fruit is none of ours :" but she did not 
know that they did belong to the enemy : I'll 
warrant you, if she had, she would have been 
ready to die for fear. But that passed, and 
they went on their way. Now, by that they 
were gone about two bows' shot from the 
place that led them into the way, they espied 
two very ill-favoured ones coming down apace 
to meet them.J With that Christiana and 
Mercy her friend covered themselves with 
their veils, and kept also on their journey : 
the children also went on before: so that at 
last they met together. Then they that came 
down to meet them, came just up to the women, 
as if they would embrace them ; but Christiana 
said, "Stand back, or go peaceably as you 
should." Yet these two, as men that are 
deaf, regarded not Christiana's words, but 
began to lay hands upon them : at that Chris- 

* Matt. xx. 16. 

f What is the garden but the world? What is the 
fruit they here found? The lust of the flesh, the lust 
of the eye, and the pride of life. 1 John ii. 16. 

\ What are these ill-favoured ones? Such as you 
will be sure to meet with in your pilgrimage; some 



■Are entertained at the Interpreter's House. 

tiana waxed very wroth, and spurned at them 
with her feet. Mercy also, as well as she 
could, did what she could to shift them. 
Christiana again said to them, "Stand back 
and be gone, for we have no money to lose, 
being pilgrims as you see, and such too as live 
upon the charity of our friends." 

Then said one of the two men : We make no 
assault upon your money, but are come out to 
tell you, that if you will but grant one small 
request which we shall ask, we will make 
women of you for ever. 

Now Christiana, imagining what they should 
mean, made answer again, " We will neither 
hear, nor regard, nor yield to what you shall 
ask. We are in haste, and cannot stay : our 
business is of life and death." So again she 
and her companions made a fresh essay to 
go past them; but they letted them in their 
way. 

And they said, We intend no hurt to your 
lives ; 'tis another thing we would have. 

" Ay," quoth Christiana, " you would have 
us body and soul, for I know 'tis for that you 
are come ; but we will die rather upon the 
spot, than to suffer ourselves to be brought 
into such snares as shall hazard our well- 
being hereafter." And with that they both 
shrieked out, and cried Murder! Murder! and 
so put themselves under those laws that are 
provided for the protection of women. Deut. 
xxii. 23, 27. But the men still made their 
approach upon them, with design to pre- 
vail against them. They therefore cried out 
again. || 

vile lusts, or cursed corruptions, which are suited to 
your carnal nature. These will attack you, strive to 
prevail against you, and overcome you. Mind how 
these pilgrims acted, and follow their example. 

|| Here we see that the most violent temptations to 
the greatest evil is not sin, if resisted and not com- 



THE PILGRIM 

Now they being, as I said, not far from the 
gate, in at which they came, their voice was 
heard from where they were thither; where- 
fore some of the house came out, and knowing 
that it was Christiana's tongue, they made 
haste to her relief. But by that they were got 
within sight of them, the women were in a 
very great scuffle : the children also stood cry- 
ing by. Then did he who came in for their 
relief call out to the ruffians, saying, " What 
is that thing you do ? Would you make my 
Lord's people to transgress ?" He also - at- 
tempted to take them; but they did make 
their escape over the wall into the garden of 
the man to whom the great dog belonged : so 
the dog became their protector. This Re- 
liever then came up to the women, and asked 
them how they did. So they answered, " We 
thank thy Prince, pretty well ; only we have 
been somewhat affrighted : we thank thee also, 
that thou earnest in to our help, for otherwise 
we had been overcome." 

So after a few more words, this Reliever said 
as followeth: I marvelled much, when you 
were entertained at the gate above, seeing ye 
knew that ye were but weak women, that you 
petitioned not the Lord for a conductor ; then 
might you have avoided these troubles and 
dangers : he would have granted you one.* 

Alas! said Christiana, we were so taken 
with our present blessing, that dangers to 
come were forgotten by us : besides, who could 
have thought, that so near the King's palace, 
there should have lurked such naughty ones? 
Indeed it had been well for us, had we asked 
our Lord for one ; but since our Lord knew it 
would be for our profit, I wonder he sent not 
one along with us. f 

Reliever. It is not always necessary to grant 
things not asked for, lest by so doing they be- 
come of little esteem : but when the want of a 
thing is felt, it then comes under, in the eyes 

plied with. Our Lord himself was tempted in all 
things like as we are, yet without sin. Therefore, ye 
followers of him, don't be dejected and cast down, 
though you should be exercised with temptations to 
the blackest crimes, and the most heinous sins. 
Christ is faithful, and he will not suffer us to be 
tempted above that we are able ; but will, with the 
temptation, also make a way to escape, that we may 
be able to bear it. 1 Cor. x. 13. 

* Let this convince us of our backwardness to prayer, 
and make us attend to that Scripture, " Ye have not, 
because ye ask not." James iv. 2. 

f It is well to value present blessings, to be joyful 
in them, and thankful for them; but it is wrong to 
forget our dangers and grow secure. 



'S PROGRESS. 187- 

of him that feels it, that estimate that properly 
is its due ; and so consequently will be here- 
after used. Had my Lord granted you a con- 
ductor, you would not, neither, so have be- 
wailed that oversight of yours in not asking 
for one, as now you have occasion to do. So 
all things work for good, and tend to make you 
more wary, t 

Christiana. Shall we go back again to my 
Lord, and confess our folly and ask one? 

Reliever. Your confession of your folly I will 
present him with : to go back again, you need 
not; for in all places where you shall come 
you will find no want at all ; for at every of 
my Lord's lodgings, which he has prepared for 
the reception of his pilgrims, there is sufficient 
to furnish them against all attempts whatso- 
ever. But as I said, "he will be inquired of 
by them, to do it for them." Ezek. xxxvi. 37. 
And it is a poor thing that is not worth asking 
for. When he had thus said, he went back to 
his place, and the pilgrims went on their way. 

Then said Mercy, What a sudden blank is 
here ! I made account we had been past all 
danger, and that we should never sorrow more. 

Thy innocency, my sister, said Christiana to 
Mercy, may excuse thee much ; but as for me, 
my fault is so much the greater, for that I saw 
this danger before I came out of the doors, 
and yet did not provide for it where provision 
might have been had. I am much to be 
blamed. || 

Then said Mercy, How knew you this before 
you came from home? Pray open to me this 
riddle. 

Christiana. Why, I will tell you : Before I 
set foot out of doors, one night, as I lay in my 
bed, I had a dream about this : for methought 
I saw two men, as like these as ever the world 
they could look, stand at my bed's feet plotting 
how they might prevent my salvation. I will 
tell you their very words: they said, (it was 
when I was in my troubles,) "What shall we 

J What loving, what precious reasoning is this ! 
With what tender affection does our Lord reprove ! 
See how kindly it works upon a pilgrim's soul. Poor 
Christiana was going back to confess her folly, and 
make her request to her Lord. But she is forbidden, 
and encouraged and comforted to go on. Oh how does 
our Lord bear, and what pains does he take with us, 
poor awkward creatures, who are ever prone to act 
amiss ! Let us ever think most lowly of ourselves, 
and most highly of him. 

|| Here is the display of a truly Christian spirit, in 
that open and ingenuous confession of her fault, 
taking all the blame upon herself, exaggerating it, 
and excusing Mercy. 



188 



BUNYAN'S COMPLETE WORKS. 



do with this woman ? for she cries out waking 
and sleeping for forgiveness : if she be suffered 
to go on as she begins, we shall lose her as we 
have lost her husband." This, you know, might 
have made me take heed, and have provided 
when provision might have been had. 

Well, said Mercy, as by this neglect we have 
an occasion ministered unto us to behold our 
imperfections, so our Lord has taken occasion 
thereby, to make manifest the riches of his 
grace ; for he, as we see, has followed us with 
unasked kindness, and has delivered us from 
their hands that were stronger than we, of his 
mere good pleasure. 

Thus now, when they had talked away a 
little more time, they drew near to an house 
that stood in the way ; which house was built 
for the relief of pilgrims, as you will find 
more fully related in the first part of the rec- 
ords of the Pilgrim's Progress. So they drew 
on toward the house, (the house of the Inter- 
preter,) and when they came to the door, they 
heard a great talk in the house: then they 
gave ear, and heard, as they thought, Chris- 
tiana mentioned by name. For you must 
know, that there went along, even before her, 
a talk of her and her children going on pil- 
grimage. And this was the more pleasing to 
them, because they had heard that she was 
Christian's wife, that woman who was some 
time ago so unwilling to hear of going on pil- 
grimage. Thus, therefore, they stood still, and 
heard the good people within commending her, 
who they little thought stood at the door. At 
last Christiana knocked as she had done at the 
gate before. Now, when she had knocked, 
there came to the door a young damsel, named 
Innocent, and opened the door, and looked, 
and behold two women were there. 

Then said the damsel to them, " With whom 
would you speak in this place?" 

Christiana answered, "We understand that 
this is a privileged place for those that are be- 
come pilgrims, and we now at this door are 
such : wherefore we pray that we may be par- 
takers of that for which we at this time are 
come; for the day, as thou seest, is very far 
spent, and we are loth to-night to go any 
further." 

* Here see how the experience of true grace works 
in the heart, by keeping the subject of it low in their 
own eyes, and cutting ofi" all self-exaltings. " I am that 
hard-hearted woman," &c. This ever dwelt upper- 
most in Christiana's heart. soul, if thou truly 
knowest thyself, thou wilt ever be sinking into noth- 
ing, because a sinner before the Lord, and confessing 



Damsel. Pray what may I call your name, 
that I may tell it to my Lord within? 

Christiana. My name is Christiana; I was 
the wife of that pilgrim that some years ago 
did travel this way; and these be his four 
children. This maiden is also my companion, 
and is going on pilgrimage too. 

Then ran Innocent in, and said to those 
within, "Can you think who is at the door? 
There is Christiana, and her children, and her 
companion, all waiting for entertainment 
here!" Then they leaped for joy, and went 
and told their Master. So he came to the door, 
and looking upon her, he said, Art thou that 
Christiana whom Christian the good man left 
behind him, when he betook himself to a pil- 
grim's life? 

Christiana. I am that woman that was. so 
hard-hearted as to slight my husband's troubles, 
and that left him to go on his journey alone; 
and these are his four children ; but now I also 
am come, for I am convinced that no way is 
right but this.* 

Interpreter. Then is fulfilled that which is 
written of the man that said to his son, " Go 
work to-day in my vineyard ; and he said to 
his father, I will not ; but afterwards repented 
and went." Matt. xxi. 28, 29. 

Then said Christiana, So be it ; Amen. God 
make it a true saying upon me, and grant that 
I may be found at the last " of him in peace, 
without spot and blameless !" 

Interpreter. But why standest thou at the 
door ? Come in, thou daughter of Abraham : 
we were talking of thee but now, for tidings 
have come to us before, how thou art become 
a pilgrim. Come, children, come in : come, 
maiden, come. So he had them all into the 
house. 

So when they were within, they were bidden 
to sit down and rest them; the which when 
they had done, those that attended upon the 
pilgrims in the house came into the room to 
see them. And one smiled, and another smiled, 
and they all smiled for joy that Christiana was 
become a pilgrim : they also looked upon the 
boys ; they stroked them over their faces with 
their hands, in token of their kind reception 
of them : they also carried it lovingly to Mercy, 

thy vileness unto him, acknowledge if he had left thee 
to thyself, destruction must have been thy inevitable 
doom. And see how confident divine teaching makes 
us. Under its power and influence we can say with 
Christiana, " I am convinced that no way is right but 
this," even to be a pilgrim of the Lord, and a sojour- 
ner upon the earth. 



THE PILGRIM'S PROGRESS. 



189 



and bid them all welcome into their Master's 
house.* 

After a while, because supper was not ready, 
the Interpreter took them into his significant 
rooms, and showed them what Christian, Chris- 
tiana's husband, had seen some time before. 
Here, therefore, they saw the man in the cage, 
the man and his dream, the man that cut his 
way through his enemies, and the picture of 
the greatest of all ; together with the rest of 
those things that were then so profitable to 
Christian. 

This done, and after those things had been 
somewhat digested by Christiana and her com- 
pany, the Interpreter takes them apart again, 
and has them first into a room, where was a 
man that could look no way but downwards, 
with a muck-rake in his hand : there stood also 
one over his head with a celestial crown in his 
hand, and proffered him that crown for his 
muck-rake ; but the man did neither look up 
nor regard, but raked to himself the straws, 
the small sticks, and dust of the floor. 

Then said Christiana, I persuade myself that 
I know somewhat the meaning of this ; for this 
is the figure of a man in this world : is it not, 
good sir ? 

Thou hast said right, said he, and his muck- 
rake doth show his carnal mind. And whereas 
thou seest him rather give heed to rake up 
straws and sticks, and the dust of the floor, 
than do what he says that calls to him from 
above, with the celestial crown in his hand ; it 
is to show that heaven is but as a fable to some, 
and that things here are counted the only 
things substantial. Now whereas it was also 
showed thee, that the man could look no way 
but downwards, it is to let thee know, that 



* Here is joy indeed, which strangers to the love of 
Christ intermeddle not with. Believer, did you never 
partake of this pleasing, this delightful sensation, on 
seeing other poor sinners, like thyself, called to know 
Jesus and follow him ? Surely this is the joy of heaven : 
and if thou hast this joy, thou hast the love that reigns 
in heaven. Oh for a spread and increase of this spirit 
among Christians of all denominations ! 

j- The emblematical instruction at the Interpreter's 
house, in the former part, was so important and com- 
prehensive, that no other selection equally interesting 
could be expected : some valuable hints, however, are 
here adduced. The first emblem is very plain, and so 
apposite, that it is a wonder any person should read 
it, without lifting up a prayer to the Lord, and saying, 
" Oh ! deliver me from this muck-rake \" Yet alas, it 
is to be feared, such prayers are still little used, even 
by professors of the Gospel ; at least they are contra- 
dicted by the habitual conduct of numbers among 



earthly things, when they are with power upon 
men's minds, quite carry their hearts away 
from God. 

Then said Christiana, Oh ! deliver me from 
this muck-rake ! 

That prayer, said the Interpreter, has lain 
by till it is almost rusty : " Give me not riches," 
is scarce the prayer of one of ten thousand. 
Prov. xxx. 8. Straws, and sticks, and dust, 
with most, are the things now looked after. 

With that Mercy and Christiana wept, and 
said, " It is, alas ! too true." f 

When the Interpreter had showed them this, 
he had them into the very best room in the 
house, (a very brave room it was:) so he bid 
them look round about, and see if they could 
find any thing profitable there. Then they 
looked round and round ; for there was nothing 
to be seen but a very great spider on the wall : 
and that they overlooked. 

Then said Mercy, Sir, I see nothing: but 
Christiana held her peace. 

But said the Interpreter, " Look again :" she 
therefore looked again, and said, " Here is not 
any thing but an ugly spider, who hangs by 
her hands upon the wall." 

" Then," said he, " is there but one spider in 
all this spacious room ?" Then the water stood 
in Christiana's eyes, for she was a woman quick 
of apprehension : and she said, " Yes, Lord, 
there is more here than one : yea, and spiders 
whose venom is far more destructive than that 
which is in her." The Interpreter then looked 
pleasantly on her, and said, " Thou hast said 
the truth." This made Mercy blush, and the 
boys to cover their faces ; for they all began 
now to understand the riddle. % 

Then said the Interpreter again, " The spider 



them, and this should very properly lead us to weep 
over others, and tremble over ourselves. Reader, 
didst thou, like these pious pilgrims, never shed a 
generous tear for thy base and disingenuous conduct 
towards thy Lord, in preferring the sticks and straws 
of this world to the unsearchable riches of Christ, and 
the salvation of thy immortal soul ? 

J The author did not mean by the emblem of the 
spider that the sinner might confidently assure him- 
self of salvation, by the blood of Christ, while he 
continued full of the poison of sin, without experien- 
cing and evidencing any change; but only that no 
consciousness of actual guilt and inward pollution 
need discourage any one from applying to Christ, and 
fleeing for refuge, " to lay hold on the hope set before 
them," that thus the sincere soul ma}* be delivered 
from condemnation, cleansed fully from pollution, and 
so made meet for those blessed mansions into which 
no unclean thing can find admission. 



190 



BUNYAN'S COMPLETE WORKS. 



taketh hold with her hands, (as you see,) and 
is in kings' palaces." And wherefore is this 
recorded, but to show you, that how full of the 
venom of sin soever you be, yet you may, by the 
hand of faith, lay hold of, and dwell in, the best 
room that belongs to the King's house above ! 

I thought, said Christiana, of something of 
this ; but I could not imagine it all. I thought 
that we were like spiders, and that we looked 
like ugly creatures, in what fine rooms soever 
we were ; but that by this spider, this venom- 
ous and ill-favoured creature, we were to learn 
how to act faith, that came not into my 
thoughts. She worketh with hands, and, as 
I see, dwells in the best room in the house. 
God has made nothing in vain. 

Then they seemed all to be glad ; but the 
water stood in their eyes : yet they looked one 
upon another, and also bowed before the In- 
terpreter. 

He had them then into another room, where 
was a hen and chickens, and bid them observe 
a while. So one of the chickens went to the 
trough to drink, and every time she drank she 
lifted up her head and her eyes towards heaven. 
"See," said he, "what this little chick doeth, 
and learn of her to acknowledge whence your 
mercies come, by receiving them with looking 
up. Yet again," said he, " observe and look :" 
so they gave heed, and perceived that the hen 
did walk in a fourfold method towards her 
chickens: 1. She had a common call; that she 
had all the day long. 2. She had a special call; 
and that she had but sometimes. 3. She had 
a brooding note. And, 4. She had an outcry. 
Matt, xxiii. 37. 



* Our Lord hath, in immense condescension, em- 
ployed this emblem, to represent his tender love to 
sinners, for whom he bare the storm of wrath himself, 
that by flying to him, they might be safe and happy 
under the shadow of his wing. Matt. xiii. 37. The 
common call signifies the general invitations of the 
Gospel, which should be addressed without restriction 
to every creature within the sound thereof : " preach 
this my Gospel to every creature :" " as many as ye 
find bid to the marriage." In proportion as sinners 
obey what Mr. Bunyan termed a common call, so shall 
they feel what he styles a special call; when God be- 
stows the grace, peace, and pardon of the Gospel of 
Christ upon those who believe with an heart unto 
righteousness. The brooding note is when he gathers 
them under his wings, warms their hearts with the 
comforts of his love, nourishes their souls with close 
fellowship with himself, and refreshes their spirits 
with the overflowings of joy in the Holy Ghost. " In 
the shadow of thy wings will I rejoice," says David. 
Ps. lxii. 7. " I sat under his shadow with great de- 



Now, said he, compare this hen to your 
King, and these chickens to his obedient ones. 
For, answerable to her, himself has his meth- 
ods, which he walketh in towards his people : 
by his common call he gives nothing ; by his 
special call he always has something to give ; 
he has also a brooding voice for them that are 
under his wing ; and he has an outcry, to give 
the alarm when he seeth the enemy come. I 
choose, my darlings, to lead you into the room 
where such things are, because you are women, 
and they are easy for you.* 

"And, sir," said Christiana, "pray let us 
see some more." So he had them into the 
slaughter-house, where was a butcher killing 
a sheep : and behold, the sheep was quiet, and 
took her death patiently. "Then," said the 
Interpreter, " you must learn of this sheep to 
suffer, and to put up with wrongs without 
murmurings and complaints. Behold how 
quietly she takes her death, and, without ob- 
jecting, she suffereth her skin to be pulled 
over her ears. Your King doth call you his 
sheep." f 

After this he led them into his garden, where 
was great variety of flowers : and he said, " Do 
you see all these ?" So Christiana said, " Yes." 
Then said he again, " Behold the flowers are 
divers in stature, in quality, and colour, and 
smell and virtue: and some are better than 
some ; also where the gardener hath set them, 
there they stand, and quarrel not one with an- 
other." x 

Again, he had them into his field, which he 
had sown with wheat and corn : but, when 
they beheld, the tops of all were cut off, only 



light, and his fruit was sweet unto my taste." Song ii. 
3. Oh for more of these precious, brooding notes, to 
be gathered under the wings of our Immanuel ! But 
be our frames and experiences what they may, still 
we are ever in danger ; for our enemies surround us 
on every side. Therefore our Lord has an outcry ; he 
gives the alarm, calls upon us, and warns us of dan- 
ger. Why ? that we should flee to him, and run into 
him. For " the name of the Lord is a strong tower : the 
righteous runneth into it, and is safe." Prov. xviii. 10. 

")" Were we as sheep going astray ? Are we now 
returned to thee, Christ, the great Shepherd and 
Bishop of our souls ? Lord, give us more and more of 
thy meek and lowly spirit ! 

J Christ's church is his garden ; believers are planted 
in it by the power of his grace, and they shall soon be 
transplanted into his kingdom of glory. Though there 
may be little non-essential differences of judgment, 
yet why should they fall out ? Oh for more love and 
peace from Jesus, and then there will be more among 
each other. 



THE PILGRIM'S PROGRESS. 



191 



the straw remained. He said again, "This 
ground was dunged, and ploughed, and sowed ; 
but what shall we do with the crop ?" Then 
said Christiana, " Burn some, and make muck 
of the rest." Then said the Interpreter again, 
" Fruit, you see, is that thing you look for, and 
for want of that you condemn it to the fire, 
and to be trodden under foot of men : beware 
that in this you condemn not yourselves." * 

Then, as they were coming in from abroad, 
they espied a robin with a great spider in his 
mouth ; so the Interpreter said, " Look here." 
So they looked, and Mercy wondered; but 
Christiana said, " What a disparagement it is 
to such a little pretty bird as the robin red- 
breast is! he being also a bird above many, 
that loveth to maintain a kind of sociableness 
with men : I had thought they had lived upon 
crumbs of bread, or upon other such harmless 
matter : I like him worse than I did." 

The Interpreter then replied, This robin is 
an emblem, very apt to set forth some pro- 
fessors by ; for to sight they are, as this robin, 
pretty of note, colour, and carriage; they 
seem also to have a very great love for pro- 
fessors that are sincere; and above all other 
to desire to associate with them, and to be in 
their company; as if they could live upon the 
good man's crumbs. They pretend also, that 
therefore it is that they frequent the house of 
the godly, and the appointments of the Lord : 
but when they are by themselves, as the robin, 
they can catch and gobble up spiders, they can 
change their diet, drink and swallow down sin 
like water.f 

So when they were come again into the 
house, because supper as yet was not ready, 
Christiana again desired that the Interpreter 
would either show or tell some other things 
that are profitable. 

Then the Interpreter began, and said : The 
fatter the sow is, the more she desires the 
mire; the fatter the ox is, the more game- 
somely he goes to the slaughter, and the more 
healthy the lustful man is, the more prone is 
he unto evil. 

There is a desire in women to go neat and 



* A precious caution. See to it, Christian, that you 
avoid those things which cause deadness and unfruit- 
fulness, and follow thosa things which tend to quicken 
and make your souls fruitful in good works, to the 
glory of God. 

f Reader, a very striking emblem this, and most 
pertinently applied : and if your soul is sincere, it 
will cause a holy fear, create a godly jealousy, put 
you upon self-examining, and make you sigh out in 



fine, and it is a comely thing to be adorned 
with that which in God's sight is of great 
price. 

'Tis easier watching a night or two, than to 
sit up a whole year together : so 'tis easier for 
one to begin to profess well, than to hold out 
as he should to the end. 

Every shipmaster, when in a storm, will 
willingly cast that overboard that is of the 
smallest value in the vessel; but who will 
throw the best out first? None but he that 
feareth not God. 

One leak will sink a ship ; and one sin will 
destroy a sinner. 

He that forgets his friend is ungrateful unto 
him : but he that forgets his Saviour is unmer- 
ciful to himself. 

He that lives in sin, and looks for happi- 
ness hereafter, is like him that soweth cockle, 
and thinks to fill his barn with wheat and 
barley. 

If a man would live well, let him fetch his 
last day to him, and make it always his com- 
pany-keeper. 

Whispering and change of thoughts prove 
that sin is in the world. 

If this world, which God sets light by, is 
counted a thing of that worth with men, what 
is heaven, that God commendeth it? 

If the life that is attended with so many 
troubles, is so loth to be let go by us, what is 
the life above? 

Every body will cry up the goodness of 
men; but who is there that is, as he should 
be, affected with the goodness of God? 

We seldom set down to meat but we eat 
and leave : so there is in Jesus Christ more 
merit and righteousness than the whole world 
has need of. 

When the Interpreter was done, he takes 
them out into his garden again, and had them 
to a tree, whose inside was all rotten and 
gone, and yet it grew and had leaves. Then 
said Mercy, "What means this?" "This 
tree," said he, "whose outside is fair, and 
whose inside is rotten, is it, which may be 
compared to them that are in the garden of 



sonle such words as David: "Search me, God, and 
know my heart; try me, and know my thoughts : and 
see if there be any wicked way in me, and lead me in 
the way everlasting." Ps. cxxxix. 23,24. Oh what will 
it avail in a dying hour, or in the judgment-day, that 
we have worn the mark of profession, and seemed to 
man what we were not in heart and reality of life 
before God? From all self-deceiving, good Lord, de- 
liver us ! for we are naturally prone to it. 



192 



BUNYAN'S COMPLETE WORKS. 



God; who with, their mouths speak high in 
behalf of God, but in deed will do nothing for 
him ; whose leaves are fair, but their heart 
good for nothing but to be tinder for the 
devil's tinder-box." 

Now supper was ready, the table spread, 
and all things set on board ; so they sat down 
and did eat, when one had given thanks. 
And the Interpreter did usually entertain 
those that lodged with him, with music at 
meals : so the minstrels played. There was 
also one that did sing, and a very fine voice he 
had. His song was this — 

" The Lord is only my support, 
And he that doth me feed ; 
How can I then want any thing 
Whereof I stand in need?" 

When the song and music were ended, the 
Interpreter asked Christiana, What it was 
that at first did move her thus to betake her- 
self to a pilgrim's life? Christiana answered: 
First, the loss of my husband came into my 
mind, at which I was heartily grieved; but 
all that was but natural affection. Then, after 
that, came the troubles and pilgrimage of my 
husband into mind, and also how like a churl 
I had carried it to him as to that. So guilt 
took hold of my mind, and would have drawn 
me into the pond ; but that opportunely I had 
a dream of the well-being of my husband, 
and a letter sent me by the King of that 
country where my husband dwells, to come to 
him. The dream and the letter together so 
wrought upon my mind, that they forced me 
to this way. 

Interpreter. But met you with no opposition 
before you set out of doors? 

Christiana. Yes, a neighbour of mine, one 
Mrs. Timorous, (she was kin to him that would 
have persuaded my husband to go back, for 
fear of the lions,) she also befooled me* for, 
as she called it, my intended desperate ad- 
venture ; she also urged what she could to dis- 
hearten me from it ; the hardships and trou- 
bles that my husband met with in the way : 



* Ah, Mrs. Timorous ! How many professed pil- 
grims hast thou befooled and turned back ! How 
often does she attack and affright many real pil- 
grims ! Oh may we say to every incitement to self- 
complacency in our Lord's words, " Get thee behind 
me, Satan ; thou savourest not the things that be of 
God, but those that be of men." Matt. xvi. 23. 

f A very simple and artless confession. The Lord 
works very differently upon the hearts of sinners, but 
always to one and the same end — namely, to cause us 



but all this I got over pretty well. But a 
dream that I had of two ill-looking ones, that 
I thought did plot how to make me miscarry 
in my journey, that hath troubled me: yea, it 
still runs in my mind, and makes me afraid of 
every one that I meet, lest they should meet 
me to do me a mischief, and to turn me out. 
of my way. Yea, I may tell my Lord, though 
I would not have every body know it, that 
between this and the gate by which we got into 
the way, we were both so sorely assaulted, that 
we were made to cry out murder ; and the two 
that made this assault upon us were like the 
two that I saw in my dream. 

Then said the Interpreter, " Thy beginning 
is good, thy latter end shall greatly increase." 
So he addressed him to Mercy, and said unto 
her, " And what moved thee to come hither, 
sweetheart ?" 

Then Mercy blushed and trembled, and for 
a while continued silent. 

Then said he, Be not afraid, only believe and 
speak thy mind. 

Then she began and said, Truly, sir, my 
want of experience is that which makes me 
covet to be in silence, and that also that filleth 
me with fears of coming short at last. I can- 
not tell of visions and dreams, as my friend 
Christiana can ; nor know I what it is to 
mourn for my refusing of the counsel of those 
that w r ere good relations.! 

Interpreter. ' What was it then, dear heart, 
that hath prevailed with thee to do as thou 
hast done ? 

Mercy. Why, when our friend here was pack- 
ing up to be gone from our town, I and another 
went accidentally to see her. So we knocked 
at the door, and went in. When we were 
within, and seeing what she was doing, we 
asked her what she meant ? She said, she was 
sent for to go to her husband, and then she up 
and told us how she had seen him in a dream, 
dwelling in a curious place, among immortals, 
wearing a crown, playing upon a harp, eating 
and drinking at his Prince's table, and singing 
praises to him for the bringing him thither, 



to prize Christ, his salvation, and his ways, and to ab- 
hor ourselves, the paths of sin, and to cast off all self- 
righteous hopes. If this is effected in thy heart, 
reader, no matter whether thou canst tell of visions 
and dreams, and talk high of experiences. Many are, 
and have been deceived by these things, and come to 
nothing. But where the soul is rooted and grounded 
in the knowledge of precious Christ, and love to his 
ways, though there may be many fears, yet this is an 
indubitable proof of a real and sincere pilgrim. 



THE PILGRIM'S PROGRESS. 



193 



&c. Now mcthought while she was telling 
these things unto us, my heart burned within 
me. And I said in my heart, If this be true, 
I will leave my father and my mother, and the 
land of my nativity, and will, if I may, go 
along with Christiana. 

So I asked her further of the truth of these 
things, and if she would let me go with her; 
for I saw now, that there was no dwelling, but 
with the danger of ruin, any longer in our 
town. But yet I came away with a heavy 
heart; not for that I was unwilling to come 
away, but for that so many of my relations 
were left behind. And I am come with all my 
heart, and will, if I may, go with Christiana 
to her husband and his King. 

Interpreter. Thy setting out is good, for thou 



hast given credit to the truth ;* thou art a 
Ruth, who did, for the love she bare to 
Naomi, and to the Lord her God, leave father 
and mother, and the land of her nativity, to 
come out and go with a people that she knew 
not before. " The Lord recompense thy work, 
and a full reward be given thee of the Lord 
God of Israel, under whose wings thou art 
come to trust." Ruth ii. 11, 12. 

Now supper was ended, and preparation was 
made for bed;, the women were laid singly 
alone, and the boys by themselves. Now when 
Mercy was in bed, she could not sleep for joy, 
for that now her doubts of missing at last were 
removed farther from her than ever they were 
before. So she lay blessing and praising God, 
who had such favour for her.f 



CHAPTER IV. 

The Pilgrims, conducted by Great-heart, proceed on their journey. 



Iisr the morning they arose with the sun, and 
prepared themselves for their departure ; but 
the Interpreter would have them tarry awhile, 
" for (said he) you must orderly go from 
hence." Then said he to the damsel that first 
opened unto them, "Take them and have 
them into the garden to the bath, and there 
wash them and make them clean from the 
soil which they have gathered by travelling." 
Then Innocent the damsel took them, and led 
them into the garden, and brought them to 
the bath ; so she told them that there they 

* " Thou hast given credit to the truth." What is 
this but faith ; the faith of the operation of God ? But 
some may ask what is justifying, saving faith: noth- 
ing more than a belief of the truth ? If so, the very 
devils believe; yea, more, they tremble also. True: 
but mind how Mercj 7 's faith wrought by her works. 
True, she did not tremble, like a devil, without hope, 
but she fled for refuge to the hope set before her in the 
Gospel. She fled from sin, from the city of Destruc- 
tion, to Christ for salvation. Though she had not the 
joy of faith, yet she followed on to know the Lord, 
walking in his ways, and hoping for comfort from the 
Lord in his due time. Oh how are many poor pil- 
grims' hearts dejected and distressed about the faith 
of the Gospel, by the strange, perplexing, unscriptural 
definitions which have been given of it! whereas faith 
is the most simple thing in the world ; it is the belief of 
the truth as it is in Jesus, that we are lost sinners in 
ourselves, and that there is salvation for us in him. 
Where this is believed in the heart, it causes a sinner 
to become a pilgrim : believing the exceeding sinful- 
ness of sin, the perfect purity of God's law, his own 
13 



must wash and be clean, for so her Master 
would have the women to do that called at 
his house as they were going on pilgrimage. 
Then they went in and washed, yea,, they and 
the boys and all ; and they came out of that 
bath not only sweet and clean, but also much 
enlivened and strengthened in their joints. 
So when they came in, they looked fairer a 
deal than when they went out to the wash- 
ing. J 

When they were returned out of the garden 
from the bath, the Interpreter took them, and 

ruined state, the preciousness of Christ, the glory of his 
salvation, the necessity of holiness, and the hope of 
glory; this faith will influence the conduct,, bring love 
into the heart, and cause the soul to persevere looking to 
Jesus, the author and finisher of our faith. reader, 
if thou hast a grain of this precious faith in thy 
heart, bless Jesus for it, and go on thy way rejoicing. 

f Here now is the comfort of faith. As by constant 
exercise of our faith, it grows strong, so it expels our 
doubts, enlivens our hearts, and sets our souls a bless- 
ing and praising our Immanuel. This prayer, "Lord, 
increase our faith !" is ever needful for God's glory 
and our soul's comfort. 

J There are no pilgrims but daily need to have re- 
course to this bath. What may we understand by it ? 
The blood of Jesus which cleanses us from all sin. 
1 John i. 7. Christ is the fountain opened for sin and 
for uncleanness. Zech. xiii. 1. Christ is the soul's 
only bath. The Holy Spirit, the Sanctifier, leads us 
to the blood of the Lamb. The Spirit bears witness to 
this blood, and purifies and comforts by the applica- 
tion of this blood only. 



194 



BUNYAN'S COMPLETE WORKS. 



looked upon them, and said unto them, " Fair 
as the moon." Then he called for the seal 
wherewith they used to be sealed that were 
washed in his bath. So the seal was brought, 
and he set his mark upon them, that they might 
be known in the places whither they were yet to 
go. Now the seal was the contents and sum of 
the passover which the children of Israel did 
eat when they came out of the land of Egypt, 
(Ex. xiii. 8, 10 ;) and the mark was set be- 
tween their eyes. This seal greatly added to 
their beauty, for it was an ornament to their 
faces ; it also added to their gravity, and made 
their countenances more like those of angels* 
Then said the Interpreter again to the dam- 
sel that waited upon the women, " Go into the 
vestry, and fetch out garments for these peo- 
ple." So she went and fetched out white rai- 
ment, and laid it down before him : so he com- 
manded them to put it on : f it was " fine linen, 
white and clean." When the women were thus 
adorned, they seemed to be a terror one to the 
other ; for that they could not see that glory, 
each one in herself, which they could see in 
each other. Now therefore they began to es- 
teem each other better than themselves : " For 
you are fairer than I am," said one ; and " You 
are more comely than I am," said another. 
The children also stood amazed, to see into 
what fashion they were brought. 

The Interpreter then called for a man-ser- 
vant of his, one Great-heart, J and bid him 
take a sword, and helmet, and shield; "And 
take these my daughters (said he,) conduct 
them to the house called Beautiful, at which 
place they will rest next." So he took his 
weapons, and went before them ; and the In- 
terpreter said, " God speed." Those also that 
belonged to the family sent them away with 
many a good wish. So they went on their way, 
and sang — 

" This place has been our second stage, 
Here we have heard and seen 

This means the sealing of the Spirit. Eph. iv. 30. 
Oh this is blessed sealing ! None know the comfort 
and joy of it but those who have experienced it. It 
confirms our faith, establishes our hope, and inflames 
our affections to God the Father, for his love, to God 
the Son, for his gracious atonement and righteousness, 
and to God the Spirit for his enlightening mercy, re- 
generating grace, quickening, sanctifying, testifying 
and assuring influences, whereby we know that we are 
the children of God, for "the Spirit itself beareth wit- 
ness with our spirits that we are the children of God." 
Rom. viii. 16. Therefore grieve not the Holy Spirit. 

f Mind, they are commanded to put it on. Though 
God imparts the righteousness of his beloved Son to 



Those good things, that from age to age 

To others hid have been. 
The dunghill-raker, spider, hen, 

The chicken too, to me 
Have taught a lesson ; let me then 

Conformed to it be. 

The butcher, garden, and the field, 

The robin and his bait, 
Also the rotten tree, do yield 

Me argument of weight, 
To move me for to watch and pray, 

To strive to be sincere : 
To take my cross up day by day, 

And serve the Lord with fear." 

Now I saw in my dream that those went on, 
and Great-heart before them ; so they went and 
came to the place where Christian's burden fell 
off his back, and tumbled into a sepulchre. 
Here then they made a pause. Here also they 
blessed God. Now, said Christiana, it comes 
to my mind what was said to us at that gate, 
to wit, that we should have pardon by word 
and deed; by word, that is, by the promise ; 
by deed, to wit, in the way it was obtained. 
What the promise is, of that I know some- 
thing : but what it is to have pardon by deed, 
or in the way that it was obtained, Mr. Great- 
heart, I suppose you know, which, if you 
please, let us hear you discourse thereof. 

Great-heart. Pardon by the deed done, is 
pardon obtained by some one, for another that 
hath need thereof; not by the person pardoned, 
but in "the way (saith another) in which I 
have obtained it." So then, (to speak to the 
question more at large,) the pardon that you 
and Mercy, and these boys, have attained by 
another ; to wit, by him that led you in at that 
gate; and he hath obtained it in this double 
way : he hath performed righteousness to cover 
you, and spilt blood to wash you in.|| 

Christiana. But if he parts with his right- 
eousness to us, what will he have for himself? 

Great-heart. He hath more righteousness 

sinners, yet it is received and put on by faith. Hence 
it is called the righteousness of God, (2 Cor. v. 21 :) 
and the righteousness of faith. Rom. x. 6. 

\ Great-heart may represent the stated pastoral care 
of a vigilant minister, who is strong in the faith, and 
courageous in the cause of God. How thankful should 
we be for a pure ministry, and carefully improve all 
the blessings consequent thereupon ! 

|| This, this is the comfort, joy, and glorifying of a 
pilgrim's heart. Hath Jesus performed righteousness 
to cover us, and spilt blood to wash us ? Have we faith 
in him? Oh how ought we to love him, glory in 
him, rejoice in him, and study to glorify him in every 
step of our pilgrimage ! 



THE PILGRIM'S PROGRESS. 



195 



than you have need of, or than he needeth 
himself. 

Christiana. Pray make that appear. 

Great-heart. With all my heart : but first I 
must premise, that he, of whom we are now 
about to speak, is one that has not his fellow. 
He has two natures in one person, plain to be 
distinguished, impossible to be divided. Unto 
each of these natures a righteousness belong- 
eth, and each righteousness is essential to that 
nature. So that one may as easily cause the 
natures to be extinct, as to separate its justice 
or righteousness from it. Of these righteous- 
nesses, therefore, we are not made partakers, 
so that they, or any of them, should be put 
upon us, that we might be made just, and live 
thereby. Besides these, there is a righteous- 
ness which this Person has, as these two na- 
tures are joined in one. And this is not the 
righteousness of the Godhead, as distinguished 
from the manhood ; nor the righteousness of 
the manhood, as distinguished from the God- 
head ; but a righteousness which standeth in the 
union of both natures, and may properly be 
called the righteousness that is essential to his 
being prepared of God to the capacity of the 
mediatory office, which he was entrusted with. 
If he parts with his first righteousness, he parts 
with his Godhead : if he parts with his second 
righteousness, he parts with the purity of his 
manhood : if he parts with his third, he parts 
with that perfection which capacitates him to 
the office of mediation. He has therefore 
another righteousness, which standeth in per- 
formance, or obedience to a revealed will : and 
that is what he puts upon sinners, and that by 
which their sins are covered. Wherefore he 
saith, "As by one man's disobedience, many 
were made sinners, so by the obedience of one, 
shall many be made righteous." * Eom. v. 19. 

Christiana. But are the other righteousnesses 
of no use to us? 

Great-heart. Yes: for though they are es- 
sential to his natures and office, and cannot be 
communicated unto another, yet it is by virtue 
of them that the righteousness that justifies is 
for that purpose efficacious. The righteous- 
ness of his Godhead gives virtue to his obedi- 
ence ; the righteousness of his manhood giveth 

* Here Mr. Bunyan gives a very clear and distinct 
account of that righteousness of Christ, as mediator, 
which he wrought out by his perfect obedience to the 
law of God, for and in behalf of all believers : and 
which righteousness is imparted to them by God the 
Father, through faith and in this righteousness : be- 
lievers in Christ are made perfectly righteous before 



capability to his obedience to justify ; and the 
righteousness that standeth in the union of 
these two natures to his office giveth authority 
to that righteousness to do the work for which 
it was ordained. 

So then here is a righteousness that Christ, 
as God, has no need of; for he is God without 
it: here is a righteousness that Christ, as 
man, has no need of to make him so, for he is 
perfect man without it: again, here is a right- 
eousness that Christ, as God-man, has no need 
of, for he is perfectly so without it. Here then 
is a righteousness that Christ, as God, and as 
God-man, has no need of, with reference to 
himself, and therefore he can spare it ; a jus- 
tifying righteousness, that he for himself 
wanteth not, and therefore giveth it away. 
Hence it is called " the gift of righteousness." 
Rom. v. 17. This righteousness, since Christ 
Jesus the Lord has made himself under the 
law, must be given away ; for the law doth not 
only bind him that is under it to do justly, but 
to use charity. Wherefore he must, or ought 
by the law, if he hath two coats, to give one to 
him that hath none. Now our Lord indeed 
hath two coats, one for himself, and one to 
spare : wherefore he freely bestows one upon 
those that have none. And thus, Christiana 
and Mercy, and the rest of you that are here, 
doth your pardon come by deed or by the work 
of another man? Your Lord Christ is he that 
worked, and hath given away what he wrought 
for, to the next poor beggar he meets. 

But again, in order to pardon by deed, there 
must something be paid to God as a price, as 
well as something prepared to cover us withal. 
Sin has delivered us up to the just curse of a 
righteous law ; now from this curse we must 
be justified by way of redemption, a price be- 
ing paid for the harms we have done ; and this 
is by the blood of your Lord, who came and 
stood in your place and stead, and died your 
death for your transgressions. Thus has he 
ransomed you from your transgressions by 
blood, and covered your polluted and deformed 
souls with righteousness, (Rom. viii. 34; Gal. 
iii. 13 ;) for the sake of which, God passeth by 
you, and will not hurt you, when he comes to 
judge the world. f 

God. Of this righteousness, therefore, they glory, and 
their souls make their boast of it, saying, In the Lord 
Jehovah Jesus, have I righteousness. Isa. xiv. 24. 

f Thus we see what God hath joined together, the 
life and death, the atonement and righteousness of 
his beloved Son, for the salvation of our souls. Both 
enter into the essence of the faith of the Gospel. 



196 



BUNYAN'S COMPLETE WORKS. 



Christiana. This is brave : now I see that 
there was something to be learned by our being 
pardoned by word and deed. Good Mercy, let 
us labour to keep this in mind ; and, my chil- 
dren, do you remember it also. But, sir, was 
not this it that made my good Christian's bur- 
den fall from off his shoulder, and that made 
him give three leaps for joy? 

Great-heart Yes, it was the belief of this 
that cut off those strings that could not be cut 
by other means ; and it was to give him a 
proof of the virtue of this, that he was suf- 
fered to carry his burden to the cross. 

Christiana. I thought so; for though my 
heart was lightful and joyous before, yet it is 
ten times more lightsome and joyous now. 
And I am persuaded by what I have felt, 
(though I have felt but little as yet,) that if 
the most burdened man in the world was here, 
and did see and believe as I now do, it would 
make his heart the more merry and blithe. 

Great-heart. There is not only one comfort, 
and the ease of a burden brought to us, by the 
sight and consideration of these, but an en- 
deared affection begot to us by it ; for who can 
(if he does but once think that pardon comes 
not only by promise, but thus) but be affected 
with the way and means of redemption, and 
so with the man that hath wrought it for 
him?* 

Christiana. True : methinks it makes my 
heart bleed to think that he should bleed for 
me. Oh ! thou loving One ! Oh ! thou blessed 
One! Thou deservest to have me; thou hast 
bought me ; thou deservest to have me all ; 
thou hast paid for me ten thousand times 
more than I am worth ! No marvel that this 
made the water stand in my husband's eyes, 
and that it made him trudge so nimbly on ; I 
am persuaded he wished me with him ; but, 

Let us beware never to separate them in our views. 
We want both his blood to atone for our sins, and his 
righteousness to be imparted to our souls. 

* Come hither, ye sons of the sorceress, who make 
sport of holy raptures and heavenly ecstacy, begotten 
in the soul by the knowledge of redemption in the 
blood of Christ, the forgiveness of our sins. Laugh 
on till ye howl in destruction for despising salvation 
by the blood of the Lamb. 

f brave Christians ! See what it is to have one's 
heart inflamed with a sense of the love of Christ. 
Here observe two things : 1st. That when the affec- 
tions are thus powerfully carried out, it is no uncom- 
mon thing to believe that all may thus come to a 
saving knowledge of the truth ! 2d]y. Beware of 
thinking slightly of having the affections thus divinely 
inflamed. Many poor, dry, formal professors are 



vile wretch that I was! I let him come all 
alone. O Mercy, that thy father and mother 
were here ! yea, and Mrs. Timorous also ; nay, 
I wish now with all my heart that here was 
Madam Wanton too. Surely, surely their 
hearts would be affected; nor could the fear 
of the one, nor the powerful lusts of the other, 
prevail with them to go home again, and re- 
fuse to become good pilgrims.f 

Great-heart. You speak now in the warmth 
of your affections : will it, think you, be always 
thus with you? Besides, this is not communi- 
cated to every one, nor to every one that did 
see your Jesus bleed. There were that stood 
by and that saw the blood run from his heart 
to the ground, and yet were so far off this, 
that, instead of lamenting, they laughed at 
him; and instead of becoming his disciples, 
did harden their hearts against him. So that 
all that you have, my daughters, you have by 
peculiar impression, made by a divine con- 
templating upon what I have spoken to you. 
Eemember that it was told you that the hen, 
by her common call, gives no meat to her 
chickens. This you have therefore by a 
special grace. J 

Now I saw still in my dream that they went 
on until they were come to the place that Sim- 
ple, and Sloth, and Presumption, lay and slept 
in, when Christian went by on pilgrimage : and 
behold they were hanged up in irons a little 
way off on the other side. 

Then said Mercy to him that was their guide 
and conductor, "What are these three men? 
and for what are they hanged there?" 

Great-heart. These three men were men of 
bad qualities; they had no mind to be pil- 
grims themselves, and whomsoever they could 
they hindered : they were for sloth and folly 
themselves, and whomsoever they could per- 

content with the cold light of the moon, without the 
genial warmth of the sun : with clear notions of 
truth in their heads, without their hearts being warmed 
and their affections carried out by the powerful influ- 
ences of the love of Jesus, who says, " Ask, and you 
shall receive, that your joy may be full.". John xvi. 
24. 

X Mind how tenderly Great-heart deals with Chris- 
tiana. He does not attempt to damp her joy and 
throw cold water upon the fire of her affections, but 
gently insinuates — 1st. The peculiar frame of mind 
she speaks from. 2dly. By a gentle hint, suggests, 
that her indulgences were of a peculiar nature, be- 
stowed upon the faithful in Christ only. And that 
therefore amidst all her joyful feelings, she should 
know to whom she was indebted for them, and give 
all the glory to the God of all grace. 



THE PILGRIM'S PROGRESS. 



197 



suade, they made so too: and withal taught 
them to presume that they should do well at 
last. They were asleep when Christian went 
by, and now you go by they are hanged.* 

Mercy. But could they persuade any one to 
be of their opinion? 

Great-heart. Yes, they turned several out of 
the way. There was Slow-pace, they persuaded 
to do as they. They also prevailed with one 
Short- wind, with one No-heart, with one Linger- 
al'ter-lust, and with one Sleepy-head, and with 
a young woman, her name was Dull, to turn 
out Of the way and become as they. Besides, 
they brought up an ill report of your Lord, 
persuading others that he was a hard task- 
master. They also brought up an evil report 
of the good land, saying it was not half so good 
as some pretending it was. They also began 
to vilify his servants and to count the best of 
them meddlesome, troublesome busy-bodies: 
further, they would call the bread of God, 
husks; the comforts of his children, fancies; 
the travail and labour of pilgrims, things to 
no purpose.f 



Nay, said Christiana, if they were such, they 
should never be bewailed by me: they have 
but what they deserve; and I think it well 
that they stand so near the highway, that 
others may see and take warning. But had it 
not been well if their crimes had been en- 
graven on some pillar of iron or brass, and 
left here where they did their mischiefs, for a 
caution to other bad men? 

Great-heart. So it is, as you may well per- 
ceive, if you will go a little to the wall. 

Mercy. No, no; let them hang, and their 
names rot, and their crimes live for ever against 
them : I think it is a high favour that they are 
hanged before we came hither ; who knows else 
what they might have done to such poor women 
as we are? Then she turned it into a song, 
saying— 

" Now then, you three, hang there, and be a sign 
To all that shall against the truth combine. 
And let him that comes after fear this end, 
If unto pilgrims he is not a friend. 
And thou, my soul, of all such men beware, 
That unto holiness opposers are." 



CHAPTER V. 

The Pilgrims ascend the hill Difficulty, pass the Lions, and arrive at the house Beautiful. 



Thus they went on till they came to the foot 
of the hill Difficulty, where again their good 
friend Mr. Great-heart took an occasion to tell 
them what happened there when Christian 
himself went by. So he had them first to the 
spring: Lo, saith he, this is the spring that 
Christian drank of before he went up this hill ; 
and then it was clear and good, but now it is 
dirty with the feet of some that are not de- 
sirous that pilgrims here should quench their 
thirst. Ezek. xxxiv. 18. Thereat Mercy said, 

* God, as it were, gibbets some professors, and 
causes their names and characters to be publicly ex- 
hibited, as a terror to others. 

f Let us consider the characters of these three pro- 
fessors — 1st. Here is Simple, who, as Solomon says, 
believeth every word, (Prov. xiv. 15;) a foolish, credu- 
lous professor, who is easily led away and beguiled by 
smooth words and fair pretences of others ; ever learn- 
ing, but never coming to the knowledge of the truth, 
so as to believe it, love it, and be established on it : 
hence liable to be carried away by every wind of doc- 
trine. 2d. Sloth, a quiet, easy professor, who never 
disturbs any one by his diligence in the word of God, 
nor his zeal for the truths and glory of God. Hence 
all men speak well of him ; but Christ denounces a 
woe against all such. Luke vi. 6. 3 dry. Presumption, 



And why so envious, trow ? But, said the guide, 
it will do, if taken up and put into a vessel that 
is sweet and good ; for then the dirt will sink 
to the bottom, and the water come out by itself 
more clear. Thus therefore Christian and her 
companions were compelled to do. They took 
it up, and put it into an earthen pot, and so let 
it stand till the dirt had gone to the bottom, 
and then they drank thereof. X 

Next he showed them the two by-ways that 
were at the foot of the hill, where Formality 

one who presumes to find favour With God, in a way 
which his word does not promise, or expects salvation 
at the end, without the means prescribed by God for 
attaining it. Oh beware of these three sorts of pro- 
fessors, for they turn many aside. Real Christians 
are in danger of being seduced by them, if not of 
total destruction through their means. 

J This represents to us, that some preachers, as the 
prophet says, foul the water with their feet, (Ezek. 
xxxiv. 18 ;) that is, though they preach somewhat 
about Christ, and salvation by him, yet they so clog, 
mire, and pollute the stream of free grace, with pre- 
requisites, that a poor, thirsty soul cannot drink the 
water, nor allay his thirst with it; but is forced 
to let it stand, till these gross dregs sink to the 
bottom. 



198 



JBUNYAN'S COMPLETE WORKS. 



and Hypocrisy lost themselves. And, said he, 
these are dangerous paths : two were here cast 
away when Christian came by. And although 
you see these two ways are since stopped up 
with chains, posts, and a ditch, yet they are 
they which will choose to adventure here, 
rather than take the pains to go up this hill. 

Christiana. "The way of transgressors is 
hard," (Prov. xiii. 15 ;) it is a wonder that they 
can get into these ways without danger of 
breaking their necks. 

Great-heart. They will venture; yea, if at 
any time any of the King's servants do happen 
to see them and doth call upon them, and tell 
them that they are in the wrong ways, and do 
bid them beware of the danger, then they 
railingly return them answer, and say, " As for 
the word that thou hast spoken unto us in the 
name of the King, we will not hearken unto 
thee; but we will certainly do whatsoever 
thing goeth out of our mouths." Jer. xliv. 16, 
17. Nay, if you look a little further, you shall 
see that these ways are made cautionary enough, 
not only by these posts and ditch and chain, 
but also by being hedged up ; yet they will 
choose to go there.* 

Christiana. They are idle ; they love not to 
take pains ; uphill way is unpleasant to them. 
So it is fulfilled unto them as it is written, 
" The way of the slothful man is an hedge of 
thorns." Prov. xv. 19. Yea, they will rather 
choose to walk upon a snare, than to go up 
this hill and the rest of this way to the city." 

Then they set forward, and began to go up 
the hill, and up the hill they went ; but before 
they got up to the top, Christiana began to 
pant, and said, I dare say this is a breathing 
hill; no marvel if they that love their ease 
more than their souls, choose to themselves a 
smoother way. Then said Mercy, I must sit 
down ; also the least of the children began to 
cry: Come, come, said Great-heart, sit not 
down here, for a little above is the Prince's 
arbour. Then he took the little boy by the 
hand, and led him thereto.f 

When they were come to the arbour, they 
were very willing to sit down, for they were all 
in a pelting heat. Then said Mercy, "How 

* Examine, which do you like best, self-soothing or 
soul-searching doctrine? Formalists and hypocrites 
love the former, and hate the latter. But the sincere 
and upright are discovered by desiring to have their 
hearts searched to the quick, and their ways tried to 
the uttermost. 

f He who is a stranger to self-denial, knows not 
what this hill Difficulty means; for the nearer to the 



sweet is rest to them that labour ! Matt. xi. 28. 
And how good is the Prince of pilgrims, to 
provide such resting-places for them ! Of this 
arbour I have heard much ; but I never saw it 
before. But here let us beware of sleeping : 
for as I have heard, it cost poor Christian dear. 

Then said Mr. Great-heart to the little ones, 
Come, my pretty boys, how do you do ? What 
think you now of going on pilgrimage ? Sir, 
said the least, I was almost beat out of heart : 
but I thank you for lending me a hand at my 
need. And I remember now what my mother 
hath told me, namely, that the way to heaven 
is as a ladder, and the way to hell is as down 
a hill. But I had rather go up the ladder to 
life, than down the hill to death. 

Then said Mercy, But the proverb is, To go 
down the hill is easy : but James said, (for that 
was his name,) The day is coming when, in my 
opinion, going down the hill will be the hard- 
est of all. 'Tis a good boy, said his master ; 
thou hast given her a right answer. Then 
Mercy smiled, but the little boy did blush. £ 

Come, said Christiana, will you eat a bit, to 
sweeten your mouths, while you sit here to 
rest your legs ? For I have here a piece of 
pomegranate, which Mr. Interpreter put into 
my hand just when I came out of his doors ; 
he gave me also a piece of an honeycomb, and 
a little bottle of spirits. " I thought he gave 
you something," said Mercy, " because he 
called you aside." " Yes, so he did," said the 
other. "But," said Christiana, "it shall be 
still as I said it should, when at first we came 
from home ; thou shalt be a sharer in all the 
good that I have, because thou so willingly 
didst become my companion." Then she gave 
to them, and they did eat, both Mercy and the 
boys. And said Christiana to Mr. Great-heart, 
" Sir, will you do as we ?" But he answered, 
" You are going on pilgrimage, and presently 
I shall return ; much good may what you have 
do to you! At home I eat the same every 
day." Now when they had eaten and drank, 
and had chatted a little longer, their guide said 
to them, " The day wears away ; if you think 
good, let us prepare to be going." So they got 
up to go, and the little boys went before : but 
Christiana forgot to take her bottle of spirits 

arbour of Jesus' rest, the more difficulties in the way ; 
but the sweeter it is when attained. 

f This is right; when we are praised, to have a con- 
scious blush, well knowing how much we have to be 
ashamed of. Oh cry to the Lord continually against 
spiritual pride, and for an humble heart, knowing 
thyself to be a poor sinner. 



THE PILGRIM'S PROGRESS. 



199 



with lier ; so she sent her little boy back to 
fetch it. Then said Mercy, " I think this is a 
losing place. Here Christian lost his roll, 
and here Christiana left her bottle behind her ; 
sir, what is the cause of this?" So their 
guide made answer, and said, " The cause is 
sleep or forgetfulness : some sleep when they 
should keep awake, and some forget when 
they should remember; and this is the very 
cause, why often at the resting-places some 
pilgrims in some things come off losers. Pil- 
grims should watch and remember what they 
have already received under their greatest en- 
joyments; but for want of doing so, oftentimes 
their rejoicing ends in tears, and their sun- 
shine in a cloud : witness the story of Christian 
at this place." * 

When they were come to the place where 
Mistrust and Timorous met Christian to per- 
suade him to go back for fear of the lions, 
they perceived as it were a stage, and before 
it, towards the road, a broad plate, with a 
copy of verses written thereon, and under- 
neath, the reason of raising up of that stage 
in that place rendered. The verses were — 

" Let him that sees that stage take heed, 
Upon his heart and tongue : 
Lest if he do not, here he speed 
As some have long agone." 

The words underneath the verses were — 
" This stage was built to punish some upon, 
who, through timorousness or mistrust, shall be 
afraid to go further on pilgrimage : also on 
this stage both Mistrust and Timorous were 
burnt through the tongue with a hot iron, 
for endeavouring to hinder Christian on his 
journey." f 

Then said Mercy, This is much like to the 
saying of the Beloved, " What shall be given 
unto thee ; or what shall be done unto thee, 
thou false tongue ; sharp arrows of the mighty, 
with coals of the juniper." Ps. cxx. 3, 4. 

So they went on till they came within sight 
of the lions. Now Mr. Great-heart was a 
strong man, so he was not afraid of a lion : 
but yet when they were come up to the place 

* Reader, mind this well ; remember it often ; and it 
will do thee good. 

f Christians, take heed to your tongues. Oh beware, 
beware, lest in any wise, you make a false report of 
the good land, through fear or mistrust ! The Lord 
notes what you boldly speak for his ways, and to his 
glory ; and he marks your words which in any wise 
have a contrary tendency. The tongue is an unruly evil. 

X Who is this Giant Grim, who backs the lions, and 



where the lions were, the boys that went 
before were glad to cringe behind, for they 
were afraid of the lions ; so they stept back 
and went behind. At this their guide smiled, 
and said, "How now, my boys; do you love 
to go before when no danger doth approach, 
and love to come behind so soon as the lions 
appear?" 

Now as they went on, Mr. Great-heart drew 
his sword, with intent to make a way for the 
pilgrims in spite of the lions. Then there 
appeared one, that it seems had taken upon 
him to back the lions ; and he said to the pil- 
grims' guide, " What is the cause of your 
coming hither ?" Now the name of that man 
was Grim, or Bloody-man, because of his slay- 
ing of pilgrims ; and he was of the race of the 
giants. J 

Then said the pilgrims' guide, These women 
and children are going on pilgrimage: and 
this is the way they must go, and go it they 
shall, in spite of thee and the lions. 

Grim. This is not their way, neither shall 
they go therein. I am come forth to with- 
stand them, and to that end will back the 
lions. 

Now, to say the truth, by reason of the 
fierceness of the lions, and of the grim car- 
riage of him that did back them, this way had 
of late lain much unoccupied, and was almost 
all grown over with grass. 

Then said Christiana, Though the highways 
have been unoccupied heretofore, and though 
the travellers have been made in times past to 
walk through by-paths, it must not be so now 
I am risen ; " Now I am risen a mother in 
Israel." Judges v. 6, 7. 

Then he swore by the lions, but it should : 
and therefore bid them turn aside, for they 
should not have passage there. But their 
guide made first his approach unto Grim, and 
laid so heavily on him with his sword, that he 
forced him to retreat. 

Then said he that attempted to back the 
lions, " Will you slay me upon mine own 
ground ?" 

Great-heart. It is the King's highway that 

terrifies the hearts of pilgrims, with a sense of danger 
in the right way to the kingdom? It is an evil heart 
of unbelief. This Great-heart will fight with, and 
conquer. Oh how does unbelief multiply dangers, 
and magnify difficulties, call up fear, and deject 
our hearts ! Unbelief makes every danger wear a 
grim and terrible aspect. The only weapon to slay 
this enemy is the sword of the Spirit, which is the 
word of God. Eph. vi. 17. 



200 



B UNYAN'S COMPLETE WORKS. 



we are in, and in this way it is that thou hast 
placed the lions ; but these women and these 
children, though weak, shall hold on their 
way in spite of the lions. And with that he 
gave him again a downright blow, and brought 
him upon his knees. With this blow he also 
broke his helmet, and with the next cut off an 
arm. Then did the giant roar so hideously, 
that his voice frighted the women; and yet 
they were glad to see him lie sprawling upon 
the ground. Now the lions were chained, and 
so of themselves could do nothing.* Where- 
fore, when old Grim that intended to back 
them, was dead, Great-heart said to the pil- 
grims, "Come now, and follow me, and no 
hurt shall happen to you from the lions." 
They therefore went on, but the women trem- 
bled as they passed by them ; the boys also 
looked as if they would die, but they all got 
by without further hurt. 

Now, when they were within sight of the 
porter's lodge, they soon came up unto it; but 
they made the more haste after this to go 
thither, because it is dangerous travelling there 
in the night. So when they were come to the 
gate, the guide knocked, and the porter cried, 
" Who is there ?" But as soon as the guide 
had said, "It is I," he knew his voice, and 
came down, (for the guide had oft before that 
come thither as a conductor of pilgrims.) 
When he was come down, he opened the gate, 
and seeing the guide standing just before it, 
(for he saw not the women, for they were be- 
hind him,) he said unto him, How now, Mr. 
Great-heart, what is your business here so late 
at night? "I have brought," said he, "some 
pilgrims hither, where, by my Lord's com- 
mandment, they must lodge : I had been here 
some time ago, had I not been opposed by the 
giant that used to back the lions. But I, after 
a long and tedious combat with him, have cut 
him off, and have brought the pilgrims hither 
in safety." f 

Porter. Will not you go in, and stay till 
morning ? 

Great-heart. No. I will return to my Lord 
to-night. 

Christiana. Oh, sir, I know not how to be 

* How often, after we have fought with the courage 
of faith and the resolution of hope, and have over- 
come a grim enemy, have we seen the fiercest of our 
enemies chained by the power of God, so as not to 
have the least power to hurt us ! pilgrim ! it is 
sweet to reflect, that every lion-like foe is under the 
control of thy God, and cannot come one link of their 
chain nearer to thee than thy Lord will permit. 



willing you should leave us in our pilgrimage : 
you have been so faithful and so loving to us, 
you have fought so stoutly for us, you have 
been so hearty in counselling of us, that I shall 
never forget your favour towards us. 

Then said Mercy, Oh that we might have 
thy company to our journey's end ! How can 
such poor women as we hold out in a way so 
full of troubles as this way is, without a friend 
or defender ? 

Then said James, the youngest of the boys, 
Pray, sir, be persuaded to go with us, and help 
us, because we are so weak, and the way so 
dangerous as it is. 

Great-heart I am at my Lord's command- 
ment : if he shall allot me to be your guide 
quite through, I will willingly wait upon you. 
But here you failed at first : for when he bid 
me come thus far with you, then you should 
have begged me of him to have gone through 
with you, and he would have granted your re- 
quest. However, at present I must withdraw ; 
and so, good Christiana, Mercy, and my brave 
children, adieu. 

Then the porter, Mr. Watchful, asked Chris- 
tiana of her country, and of her kindred : and 
she said, " I came from the city of Destruction ; 
I am a widow woman, and my husband is dead ; 
his name was Christian, the pilgrim." " How !" 
said the porter, "was he your husband?" 
" Yes," said she, " and these his children ; and 
this (pointing to Mercy) is one of my towns- 
women." Then the porter rang his bell, as at 
such time he is wont, and there came to the 
door one of the damsels, whose name was 
Humble-mind. And to her the porter said, 
" Go tell it within, that Christiana, the wife of 
Christian, and her children, are come hither 
on pilgrimage." She went in, therefore, and 
told it. But oh, what noise for gladness was 
therein when the damsel did but drop that out 
of her mouth ! 

So they came with haste to the porter, for 
Christiana stood still at the door. Then some 
of the most grave said unto, her, " Come in, 
Christiana, come in, thou wife of that good 
man ; come in, thou blessed woman, come in, 
with all that are with thee." So she went in, 
and they followed her that were her . children 

■j" How mindful is our Lord of us ! How gracious is 
he to us ! What blessed provisions doth he make for 
us! If pilgrims are attacked by Giant Grim, and ter- 
rified with the sight of lions, they may be sure that it 
is only a prelude to some sweet enjoyment of the Lord's 
love, and that they are near to some sweet asylum, 
some sanctuary of rest, peace, and comfort. 



THE PILGRIM'S PROGRESS. 



201 



and her companions. Now when they were 
gone in, they were had into a large room, and 
bid to sit down; so they sat down, and the 
chief of the house were called to see and wel- 
come the guests. Then they came in, and, 
understanding who they were, did salute each 
other with a kiss, and said " Welcome, ye ves- 
sels of the grace of God, welcome unto us who 
are your faithful friends." * 

Now, because it was somewhat late, and 
because the pilgrims were weary with their 
journey, and also made faint with the sight of 
the fight and the terrible lions, they desired, as 
soon as might be, to prepare to go to rest. 
"Nay," said those of the family, "refresh 
yourselves with a morsel of meat :" for they 
had prepared for them a lamb, with the ac- 
customed sauce thereto.! Ex. xii. 6. For the 
porter had heard before of their coming, and 
had told it to them within. So when they had 
supped, and ended their prayer with a psalm, 
they desired they might go to rest. " But let 
us," said Christiana, " if we may be so bold as 
to choose, be in that chamber that was my 
husband's when he was here." So they had 
them up thither, and they all lay in a room. 
John i. 29. When they were at rest, Christiana 
and Mercy entered into discourse about things 
that were convenient. 

Christiana. Little did I think once, when my 
husband went on pilgrimage, that I should 
ever have followed him. 

Mercy. And you as little thought of lying 
in his bed and in his chamber to rest, as you 
do now. J 

Christiana. And much less did I ever think 
of seeing his face with comfort, and of wor- 
shipping the Lord the King with him; and 
yet now I believe I shall. 

Mercy. Hark ! don't you hear a noise ? 

Christiana. Yes, 'tis, as I believe, the noise 
of music, for joy that we are here. 

* Here is a blessed mark of being vessels of the 
grace of God, when we delight in the sight of, salute, 
and welcome others in the way to Zion, and mutually 
have our hearts and affections drawn out to each other 
in love. Oh how sweet is the fellowship of pilgrims 
below ! what must it be above ! Infinitely above con- 
ception. Lord, fire our souls with the thought of ever 
being with thee and each other in thy kingdom. 

f The Lamb is the food of pilgrims, and the end of 
their conversation. Reader, can you feed upon Christ 
by faith ? Is the Lamb the nourishment of thy soul, 
and the portion of thy heart? Canst thou say, from 
sweet and blessed experience, His flesh is meat indeed, 
and his blood is drink indeed ? Is it thy delight to 
think of him, hear of him, speak of him, abide in 



Mercy. Wonderful! Music in the house, 
music in the heart, and music also in heaven, 
for joy that we are here ! || 

Thus they talked awhile, and then betook 
themselves to sleep. So in the morning when 
they were awaked, Christiana said to Mercy, 
" What was the matter that you did laugh in 
your sleep to-night ? I suppose you were in a 
dream." 

Mercy. So I was, and a sweet dream it was ; 
but are you sure I laughed ? 

Christiana. Yes, you laughed heartily; but 
pr'ythee, Mercy, tell me thy dream. 

Mercy. I was a-dreaming that 1 sat all alone 
in a solitary place, and was bemoaning the 
hardness of my heart. Now I had not sat 
there long, but methought many were gathered 
about me to see me, and to hear what it was 
that I said. So they hearkened, and I went on 
bemoaning the hardness of my heart. At this, 
some of them laughed at me, some called me 
fool, and some began to thrust me about. 
With that, methought I looked up, and saw 
one coming with wings towards me. So he 
came directly to me, and said, "Mercy, what 
aileth thee?" Now when he had heard me 
make my complaint, he said, "Peace be to 
thee:" he also wiped mine eyes with his 
handkerchief, and clad me in silver and gold. 
He put a chain upon my neck, and ear-rings 
in mine ears, and a beautiful crown upon my 
head. Ezek. xvi. 8, 13. Then he took me by 
the hand, and said, "Mercy, come after me." 
So he went up, and I followed till we came at 
a golden gate. Then he knocked : and when 
they within had opened the man went in, and 
I followed him up to a throne upon which One 
sat, and he said to me, " Welcome, daughter." 
The place looked bright and twinkling, like 
the stars, or rather like the sun, and I thought 
that I saw your husband there. So I awoke 
from my dream. But did I laugh ? § 

him, and live upon him ? Oh bless him, and praise 
him for his mere} 7 ! 

J Pray, mind the above sweet note, " Christ's bosom 
is for all pilgrims." It is there the weary find rest 
and the burdened soul ease. Oh for more reclinings 
of soul upon the precious bosom of our dear Lord ! 
We can be truly happy nowhere else. 

|| Oh what precious harmony is this! how joyful to 
be the subjects of it, and to join in it! The free 
sovereign grace of God is the delightful theme; and 
glory to God in the highest the universal chorus. It 
is the wonder and joy of sinners on earth, and of 
angels in heaven. 

§ Pray observe this dream : it is a most precious 
one indeed. We find it true in the broad day of sweet 



202 



JBUNYAN'S COMPLETE WORKS. 



Christiana. Laugh ! ay, and well you might 
to see yourself so well. For you must give me 
leave to tell you, that it was a good dream ; 
and that as you have begun to find the first 
part true, so you shall find the second at last. 
"God speaks once, yea, twice, yet man per- 
ceiveth it not; in a dream, in a vision of the 
night, when deep sleep falleth upon men, in 
slumbering upon the bed." Job xxxiii. 14-16. 
We need not, when abed, to lie awake to talk 
with God ; he can visit us while we sleep, and 
cause us then to hear his voice. Our heart 
ofttimes wakes when we sleep ; and God can 
speak to that, either by words, by proverbs, by 
signs and similitudes, as well as if one was 
awake." 

Mercy. Well, I am glad of my dream, for I 
hope, ere long, to see it fulfilled, to the making 
of me laugh again. 

Christiana. I think it is now high time to 
rise, and to know what we must do. 

Mercy. Pray, if they advise us to stay awhile, 
let us willingly accept of the proffer. I am 
the willinger to stay awhile here, to grow bet- 
ter acquainted with these maids; methinks, 
Prudence, Piety, and Charity have very comely 
and sober countenances. 

Christiana. We shall see what they will do. 
So when they were up and ready, they came 
down, and they asked one another of their rest, 
and if it was comfortable or not. 

Very good, said Mercy; it was one of the 
best night's lodgings that ever I had in my life. 

Then said Prudence and Piety, If you will 
be persuaded to stay here awhile, you shall 
have what the house will afford. 

Ay, and that with a very good will, said 
Charity. So they consented, and stayed there 
about a month or above, and became very 
profitable one to another. And because Pru- 
dence would see how Christiana had brought 
up her children, she- asked leave of her to cat- 
echise them ; so she gave her free consent. 
Then she began with the youngest, whose 
name was James. And she said, "Come, 
James, canst thou tell me who made thee ?" 

James. God the Father, God the Son, and 
God the Holy Ghost. 



experience ; for then it is we get the most blessed vis- 
its from our Lord, when we get by ourselves and be- 
moan the deadness of our poor hearts. True, we may 
be laughed at, called fools, and despised by the pro- 
fane and self-righteous, who do not feel the hardness 
of their hearts, nor bemoan themselves for it ; yet the 
loving, compassionate, tender-hearted Saviour is ever 
near to us, he feels for us, sympathizes with us, will 



Prudence. Good boy. And canst thou tell 
who saved thee? 

James. God the Father, God the Son, and 
God the Holy Ghost. 

Prudence. Good boy still. But how doth 
God the Father save thee ? 

James. By his grace. 

Prudence. How doth God the Son save thee? 

James. By his righteousness, and blood, and 
death, and life. 

Prudence. And how doth God the Holy 
Ghost save thee ? 

James. By his illumination, by his renova- 
tion, and by his preservation. 

Then said Prudence to Christiana, You are 
to be commended for thus bringing up your 
children. I suppose I need not ask the rest 
these questions, since the youngest of them 
can answer them so well. I will therefore now 
apply myself to the next youngest. 

Then she said, Come, Joseph, (for his name 
was Joseph,) will you let me catechise you? 

Joseph. With all my heart. 

Prudence. What is man ? 

Joseph. A reasonable creature, made so by 
God, as my brother said. 

Prudence. What is supposed by this word — 
saved f 

Joseph. That man by sin has brought him- 
self into a state of captivity and misery. 

Prudence. What is supposed by his being- 
saved by the Trinity ? 

Joseph. That sin is so great and mighty a 
tyrant, that none can pull us out of its 
clutches but God : and that God is so good and 
loving to man, as to pull him indeed out of 
this miserable state. 

Prudence. What is God's design in saving 
poor man? 

Joseph. The glorifying of his name, of his 
grace, and justice, etc., and the everlasting 
happiness of his creature. 

Prudence. Who are they that must be saved ? 

Joseph. Those that accept of his salvation. 

Prudence. Good boy r Joseph; thy mother 
hath taught thee well, and thou hast hearkened 
to what she has said unto thee. 

Then said Prudence to Samuel, (who was 



manifest himself to us, and revive us with the sense of 
peace, the joy of hope, and the comforts of love. 

* Oh how blessed are they who are watching and 
waiting continually to hear the small still voice of the 
Spirit speaking rest and peace to their souls by the 
blood of the Lamb ! Oh how condescending is our 
Lord, thus to visit us, and converse with us in the way 
to his kingdom ! 



THE PILGRIM'S PROGRESS. 



203 



the oldest son but one,) Come, Samuel, are you 
willing that I should catechise you also ? 

Samuel. Yes, forsooth, if you please. 

Prudence. What is heaven ? 

Samuel. A place and state most blessed, be- 
cause God dwelleth there. 

Prudence. What is hell ? 

Samuel. A place and state most woeful, be- 
cause it is the dwelling-place of sin, the devil, 
and death. 

Prudence. Why wouldst thou go to heaven ? 

Samuel. That I may see God, and serve him 
without weariness ; that I may see Christ, and 
love him everlastingly ; that I may have that 
fulness of the Holy Spirit in me that I can by 
no means here enjoy. 

Prudence. A very good boy, and one that 
has learned well. Then she addressed herself 
to the eldest, whose name was Matthew ; and 
she said to him, Come, Matthew, shall I also 
catechise you ? 

Matthew. With a very good will. 

Prudence. I ask then, if there was ever any- 
thing that had a being antecedent to or before 
God? 

Matthew. No ; for God is eternal ; nor is there 
anything, excepting himself, that had a being 
until the beginning of the first day : " For in 
six days the Lord made heaven and earth, the 
sea, and all that in them is." 

Prudence. What do you think of the Bible ? 



Matthew. It is the holy word of God. 

Prudence. Is there nothing written there but 
what you understand ? 

Matthew. Yes, a great deal. 

Prudence. What do you do when you meet 
with places therein that you do not under- 
stand ? 

Matthew. I think God is wiser than I. I 
pray also that he will please to let me know all 
therein that he knows will be for my good.* 

Prudence. How believe you as touching the 
resurrection of the dead ? 

Matthew. I believe they shall rise, the same 
that was buried ; the same in nature, though 
not in corruption. And I believe this upon a 
double account : First, because God has prom- 
ised it; secondly, because he is able to per- 
form it.f 

Then said Prudence to the boys, You must 
still hearken to your mother, for she can learn 
you more. You must also diligently give ear 
to what good talk you shall hear from others : 
for your sake do they speak good things. Ob- 
serve also, and that with carefulness, what the 
heavens and the earth do teach you : but es- 
pecially be much in the meditation of that 
book that was the cause of your father's be- 
coming a pilgrim. I, for my part, my chil- 
dren, will teach you what I can while you are 
here, and shall be glad if you will ask me 
questions that tend to godly edifying. 



CHAPTER VI. 

Mr. Brisk pays his addresses to Mercy. — Matthew taken ill, but recovers, &e. 



Now by that these pilgrims had been at this 
place a week, Mercy had a visitor that pre- 
tended some good- will unto her, and his name 
was Mr. Brisk, a man of some breeding, and that 
pretended to religion : but a man that stuck 
very close to the world. So he came once or 
twice, or more, to Mercy, and offered love unto 
her. Now Mercy was of a fair countenance, 
and therefore the more alluring. Her mind 
also was, to be always busying of herself in 
doing; for when she had nothing to do for 
herself, she would be making of hose and gar- 

* Though this is answered with the simplicity of a 
child, yet it is, and ever will be, the language of every 
father in Christ. Happy those whose spirits are cast 
into this humble, blessed mould ! Oh that this spirit 
may accompany us in all our researches, in all our 
ways, and through all our days ! 



ments for others, and would bestow them upon 
them that had need. And Mr. Brisk, not 
knowing where or how she disposed of what 
she made, seemed to be greatly taken, for that 
he found her never idle. " I will warrant her 
a good housewife," quoth he to himself. 

Mercy then revealed the business to the 
maidens that were of the house, and inquired 
of them concerning him; for they did know 
him better than she. So they told her, that 
he was a very busy young man, and one that 
pretended to religion ; but was, as they feared, 

f Here is the foundation of faith and the triumph 
of hope, God's faithfulness to his promise, and his 
power to perform. Having these to look to, what 
should stagger our faith or deject our hope ? We 
may, we ought to smile at all carnal objections, and 
trample upon all corrupt reasonings. 



204 



BUNYAN'S COMPLETE WORKS. 



a stranger to the power of that which is 
good. 

Nay then, said Mercy, I will look no more 
on him ; for I purpose never to have a clog 
to my soul.* 

Prudence then replied, that there needed no 
great matter of discouragement to be given to 
him ; for continuing so as she had begun, to do 
for the poor, would quickly cool his courage. 

So the next time he comes, he finds her at 
her old work, a-making of things for the poor. 
Then said he, " What, always at it?" " Yes," 
said she, " either for myself or for others." 
" And what canst thou earn a day ?" quoth he. 
" I do these things," said she, " that I may be 
rich in good works, laying a good foundation 
against the time to come, that I may lay hold 
of eternal life." 1 Tim. vi. 17, 19. "Why, 
pr'ythee, what dost thou do with them ?" said 
he. " Clothe the naked," said she. With that 
his countenance fell. So he forbore to come 
at her again. And when he was asked the 
reason why, he said that Mercy was a pretty 
lass, but troubled with ill conditions.! 

When he had left her, Prudence said, Did I 
not tell thee that Mr. Brisk would soon forsake 
thee? yea, he will raise up an ill report of 
thee : for, notwithstanding his pretence to re- 
ligion, and his seeming love to mercy, yet 
mercy and he are of tempers so different, that 
I believe they will never come together. 

Mercy. I might have had husbands before 
now, though I spoke not of it to any; but 
they were such as did not like my conditions, 
though never did any of them find fault with 
my person. So they and I could not agree. 

Prudence. Mercy in our days is but little set 
by, any further than as to its name ; the prac- 
tice which is set forth by thy conditions there 
are but few that can abide. 

Well, said Mercy, if nobody will have me, I 
will die a maid, or my conditions shall be to 

* Most blessed resolution ! Ah, pilgrims, if you 
were more wary, how many troubles would you escape, 
and how much more happy would you be in your pil- 
grimage ! It is for want of this wisdom that many 
bring evil upon themselves. 

f How easily are the best of characters traduced, 
and false constructions put upon the best of actions ! 
Reader, is this your lot also? Mind your duty. Look 
to your Lord. Persevere in his works and ways : and 
leave your character with Him to whom you can trust 
your soul. For if God be for us, who shall be against 
us? What shall harm us, if we be followers of that 
which is good? 

i Though we are to beware of a censorious spirit in 
regard to professors, yet when they give evidence by 



rne as a husband, for I cannot change my na- 
ture ; and to have one that lies cross to me in 
this, that I purpose never to admit of as long 
as I live. I had a sister, named Bountiful, 
that was married to one of these churls, but he 
and she could never agree; but because my 
sister was resolved to do as she had begun — 
that is, to show kindness to the poor — there- 
fore her husband first cried her down at the 
cross, and then turned her out of his doors. 

Prudence. And yet he was a professor, I 
warrant you ! 

Mercy. Yes, such a one as he was, and of 
such as the world is now full ; but I am for 
none of them all. J 

Now Matthew, the eldest son of Christiana, 
fell sick, and his sickness was sore upon him, 
for he was much pained in his bowels, so that 
he was with it, at times, pulled, as it were, 
both ends together. || There dwelt also not far 
from thence one Mr, Skill, an ancient and 
well-approved physician. So Christiana de- 
sired it, and they sent for him, and he came : 
when he was entered the room, and had a little 
observed the boy, he concluded that he was 
sick of the gripes. Then he said to his mother, 
"What diet has Matthew of late fed upon?" 
" Diet !" said Christiana, " nothing but what is 
wholesome." The physician answered, " This 
boy has been tampering with something that 
lies in his maw undigested, and that will not 
away without means. And I tell you he must 
be purged, or else he will die." 

Then said Samuel, Mother, what was that 
which my brother did gather up and eat so soon 
as we were come from the gate that is at the 
head of this way ? You know that there was 
an orchard on the left hand, on the other side 
of the wall, and some of the trees hung over 
the wall, and my brother did pluck and eat.g 

True, my child, said Christiana, he did take 
thereof and did eat, naughty boy as he was. I 
chid him, and yet he would eat thereof. 

their walk that they are not what they profess to be, 
holy followers of the Lamb, we are by no means to be 
deceived by them. For we have an unerring rule laid 
down by our Lord to judge of them, "Ye shall know 
them by their fruits," (Matt. vii. 16 ;) yea, and we 
ought to be faithful to them too, by reproving them in 
the spirit of humility and love. 

|| See the effects of sin. It will pinch and gripe the 
conscience and make the heart sick. 

§ Observe how useful pilgrims are to each other in 
faithfully reminding them of their conduct. Though 
this sin was committed some time past, and neither 
Matthew nor his mother thought of it, yet it must be 
brought to light and repented of. 



THE PILQRTM 

Skill. I knew he had eaten something that 
was not wholesome food ; and that food, to wit, 
that fruit, is even the most hurtful of all. It 
is the fruit of Beelzebub's orchard. I do mar- 
1 vel that none did warn you of it ; many have 
died thereof.* 

Then Christiana began to cry ; and she said, 
" naughty boy ! and O careless mother ! what 
shall I do for my son ?" 

Skill. Come, do not be too much dejected; 
the boy may do well again, but he must purge 
and vomit. 

Christiana. Pray, sir, try the utmost of your 
skill with him, whatever it costs. 

Skill. Nay, I hope I shall be reasonable. So 
he made him a purge, but it was too weak ; it 
was said it was made of the blood of a goat, 
the ashes of a heifer, and with some of the 
juice of hyssop, &c. Heb. ix. 13, 19; x. 1, 4. 
When Mr. Skill had seen that that purge was 
too weak, he made him one to the purpose : it 
was made ex came et sanguine Christi,f (John 
vi. 54, 57; Heb. ix. 14;) you know physicians 
give strange medicines to their patients : and it 
was made up into pills, with a promise or two, 
and a proportionable quantity of salt. Mark 
ix. 49. Now he was to take them three at a 
time, fasting, in half a quarter of a pint of the 
tears of repentance. Zech. xii. 10. When this 
potion was prepared and brought to the boy, 
he was loth to take it, though torn with the 
gripes as if he should be pulled in pieces. 
"Come, come," said the physician, "you must 
take it." " It goes against my stomach," said 
the boy. " I must have you take it," said his 
mother. " I shall vomit it up again," said the 
boy. " Pray, sir," said Christiana to Mr. Skill, 
^ "how does it taste?" "It has no ill taste," 
says the doctor ; and with that she touched one 
of the pills with the tip of her tongue. " Oh, 
Matthew," said she, "this potion is sweeter 

* Here is conviction for the mother in not warning 
of sin and chiding for it. She takes it home, falls 
under the sense of it, and is grieved for it. A tender 
conscience is a blessed sign of a gracious heart. Ye 
parents who know the love of Christ, watch over your 
children ; see to it lest ye smart for their sins in not 
warning and teaching them that the fear of the Lord 
is to depart from all evil ,• yea, to abstain from the 
very appearance of it. 

f Mr. Bunyan's great modesty and humility are 
• truly admirable ; though he quotes Latin, yet, as he 
did not understand it, he tells us in the margin, "The 
Latin I borrow." The English is, " Of the flesh and 
of the blood of Christ." This is the only potion for 
sin-sick souls. Feeding upon Christ's flesh and blood 
by faith keeps us from sinning, and when sick of sin 



'S PROGRESS. 205 

than honey. If thou lovest thy mother, if 
thou lovest thy brothers, if thou lovest Mercy, 
if thou lovest thy life, take it." So with much 
ado, after a short prayer for the blessing of 
God upon it, he took it, and it wrought kindly 
Avith him. It caused him to purge, it caused 
him to sleep, and to rest quietly ; it put him 
into a fine heat and breathing sweat, and it 
quite rid him of his gripes. X 

So in a little time he got up and walked 
about with a staff, and would go from room to 
room and talk with Prudence, Piety, and Cha- 
rity of his distemper, and how he was healed. 

So, when the boy was healed, Christiana 
asked Mr. Skill, saying, " Sir, what will con- 
tent you for your pains and care to and of my 
child?" And he said, "You must pay the 
Master of the College of Physicians according 
to rules made in that case and provided." 
Heb. xiii. 11-15. 

But, sir, said she, what is this pill good for 
else? 

Skill. It is an universal pill; it is good 
against all diseases that pilgrims are incident 
to; and when it is well prepared will keep 
good time out of mind. 

Christiana. Pray, sir, make me up twelve 
boxes of them; for if I can get these I will 
never take other physic. 

Skill. These pills are good to prevent dis- 
eases, as well as to cure when one is sick.|| 
Yea, I dare say it, and stand to it, that if a 
man will but use this physic as he should, it 
will make him live for ever. John vi. 58. But, 
good Christiana, thou must give these pills no 
other way but as I have prescribed ; for if you 
do they will do no good. So he gave unto 
Christiana physic for herself and her boys, 
and for Mercy, and bid Matthew take heed 
how he ate any more green plums, and kissed 
him and went his way. 

these, and nothing but these, can heal and restore us. 
Yet there is in our nature an unaccountable reluctance 
to receive these through the unbelief which works in 
us. So Matthew found it. 

\ See the blessed effects Df receiving Christ when 
under the sense of sin and distress for sin. Oh what 
a precious Saviour is Jesus! what efficacy is there in 
his blessed flesh and precious blood to purge the con- 
science from guilt ! It is this sense of Christ's love 
and grace which heals, restores, and makes our hearts 
happy and joyful in God. 

|| pilgrims ! let not a day pass without having re- 
course to the life and death of the Son of God, and 
live by faith upon Him who shed his blood to save us, 
and gives his flesh to nourish us, and who says, " My 
flesh is meat indeed, and my blood is drink indeed." 



206 



BUNYAN'S COMPLETE WORKS. 



It was told you before that Prudence bid 
the boys that if at any time they would they 
should ask her some questions that might be 
profitable, and she would say something to 
them. 

Then Matthew, who had been sick, asked 
her, Why, for the most part, physic should be 
bitter to our palates ? 

Prudence. To show how unwelcome the word 
of God, and the effects thereof, are to a carnal 
heart. 

Matthew. Why does physic, if it does good, 
purge and cause to vomit? 

Prudence. To show that the word, when it 
works effectually, cleanseth the heart and 
mind. For look, what the one doth to the 
body the other doth to the soul. 

Matthew. What should we learn by seeing 
the flame of our fire go upwards, and by see- 
ing the beams and sweet influences of the sun 
strike downwards? 

Prudence. By the going up of the fire we are 
taught to ascend to heaven by fervent and hot 
desires. And by the sun sending his heat, 
beams, and sweet influences downwards we are 
taught that the Saviour of the world, though 
high, reaches down with his grace and love to 
us below. 

Matthew. Whence have the clouds their 
water? 

Prudence. Out of the sea. 

Matthew. What may we learn from that? 

Prudence. That ministers should fetch their 
doctrine from God. 

Matthew. Why do they empty themselves 
upon the earth? 

Prudence. To show that ministers should 
give out what they know of God to the 
world. 

Matthew. Why is the rainbow caused by the 
sun? 

Prudence. To show that the covenant of 
God's grace is confirmed to us in Christ. 

Matthew. Why do the springs come from the 
sea to us through the earth ? 

Prudence. To show that the grace of God 
comes to us through the body of Christ. 

Matthew. Why do some of the springs rise 
out of the top of high hills? 

Prudence. To show that the spirit of grace 
shall spring up in some that are great and 
mighty, as well as in many that are poor and 
low. 

Matthew. Why doth the fire fasten upon the 
candlewick? 

Prudence. To show that unless grace doth 



kindle upon the heart there will be no true 
light of life in us. 

Matthew. Why is the wick, and tallow, and 
all spent to maintain the light of the can- 
dle? 

Prudence. To show that body, and soul, and 
all should be at the service of, and spend them- 
selves to maintain in good condition, that grace 
of God that is in us. 

Matthew. Why doth the pelican pierce her 
own breast with her bill? 

Prudence. To nourish her young ones 
with her blood, and thereby to show that 
Christ the blessed so loved his young, his 
people, as to save them from death by his 
blood. 

Matthew. What may one learn by hearing 
the cock to crow? 

Prudence. Learn to remember Peter's sin 
and Peter's repentance. The cock's crowing 
shows also that day is coming on ; let then the 
crowing of the cock put thee in mind of that 
last and terrible day of judgment. 

Now about this time their month was out, 
wherefore they signified to those of the house 
that it was convenient for them to up and be 
going. Then said Joseph to his mother, "It 
is proper that you forget not to send to the 
house of Mr. Interpreter, to pray him to grant 
that Mr. Great-heart should be sent unto us, 
that he may be our conductor for the rest of 
the way." "Good boy!" said she, "I had al- 
most forgot." So she drew up a petition, and 
prayed Mr. Watchful, the porter, to send it by 
some fit- man to her good friend Mr. Interpre- 
ter; who, when it was come and he had seen 
the contents of the petition, said to the mes- 
senger, "Go tell them that I will send 
him." 

When the family where Christiana was saw 
that they had a purpose to go forward, they 
called the whole house together to give thanks 
to their King for sending of them such profit- 
able guests as these. Which done, they said 
unto Christiana, " And shall we not show thee 
something, as our custom is to do to pilgrims, 
on which thou mayest meditate when thou art 
on the way?" So they took Christiana, her 
children, and Mercy into the closet and showed 
them one of the apples that Eve ate of, and 
that she also did give to her husband, and that 
for the eating of which they were both turned 
out of Paradise, and asked her what she 
thought that was. Then Christiana said, "It 
is food or poison, I know not which." So 
they opened the matter to her, and she held 



\ 



THE PILGRIM'S PROGRESS. 



207 



up her hands and wondered.* Gen. iii. 1, 6 ; 
Kom. vii. 24. 

Then they had her to a place and showed 
her Jacob's ladder. Now at that time there 
were some angels ascending upon it. So 
Christiana looked and looked to see the angels 
go up ; so did the rest of the company. Gen. 
xxviii. 12. Then they were going into an- 
other place to show them something else ; but 
James said to his mother, "Pray bid them 
stay here a little longer, for this is a curious 
sight." So they turned again, and stood feed- 
ing their eyes with this so pleasant a prospect. 
After this they had them into a place where 
did hang up a golden anchor; so they bid 
Christiana take it down ; for, said they, you 
shall have it with you, for it is of absolute 
necessity that you should, that you may lay 
hold of that within the veil and stand stead- 
fast in case you should meet with turbulent 
weather : so they were glad thereof. f Joel iii. 
16 ; Heb. vi. 19. Then they took them, and 
had them to the mount upon which Abraham, 
our father, offered up Isaac his son, and showed 
them the altar, the wood, the fire, and the 
knife; for they remain to be seen to this very 
day. When they had seen it they held up 
their hands and blessed themselves, and said, 
" Oh what a man for love to his Master and 
for denial to himself was Abraham !" After 
they had showed them all these things, Pru- 
dence took them into a dining-room, where 
stood a pair of excellent virginals; so. she 
played upon them, and turned what she had 
showed them into this excellent song, saying — ■ 

"Eve's apple we have showed you; 

Of that be you aware ; 
You have seen Jacob's ladder too, 

Upon which angels are : 
An anchor you received have; 

But let not these suffice, 
Until with Abra'm you have gave 

Your best for sacrifice." 

Now about this time one knocked at the 

* It is not enough that the Holy Spirit convinces us 
of sin previous to our first setting out on pilgrimage, 
and makes us sensible of our want of Christ, but he 
also keeps up a sight and a sense of the evil of sin in 
its original nature, as well as our actual transgressions. 
This often makes us wonder at sin, at ourselves, and 
at the love of Christ in becoming a sacrifice for our sins. 

f This is the anchor of hope. This keeps the soul 
safe and steady to Jesus, who is the only object of our 
hope. Hope springs from faith. It is an expectation 
of the fulfilment of those things that are promised in 
the word of truth by the God of all grace. Faith re- 
ceives them, trusts in them, relies upon them, and 



door : so the porter opened, and behold, Mr. 
Great-heart was there. But when he was 
come in, what joy was there ! for it came now 
afresh again into their minds how but a 
while ago he had slain old Grim Bloody-man, 
the giant, and had delivered them from the 
lions. 

Then said Mr. Great-heart to Christiana 
and to Mercy, My Lord has sent each of you 
a bottle of wine, and also some parched corn, 
together with a couple of pomegranates; he 
has also sent the boys some figs and raisins ; 
to refresh you in your way.J 

Then they addressed themselves to their 
journey, and Prudence and Piety went along 
with them. When they came at the gate, 
Christiana asked the porter if any of late 
went by. He said, No, only one, some time 
since, who also told me that of late there had 
been a great robbery committed on the King's 
highway as you go ; but, said he, the thieves 
are taken, and will shortly be tried for their 
lives. Then Christiana and Mercy were afraid, 
but Matthew said, Mother, fear nothing as 
long as Mr. Great-heart is to go with us and 
to be our conductor. 

Then said Christiana to the porter, Sir, I 
am much obliged to you for all the kindnesses 
that you have showed to me since I came 
hither; and also for that you have been so 
loving and kind to my children ; I know not 
how to gratify your kindness : wherefore pray, 
as a token of my respects to you, accept of this 
small mite. So she put a gold angel || in his 
hand, and he made her a low obeisance and 
said, "Let thy garments be always white, and 
let thy head want no ointment. Let Mercy 
live and not die, and let not her works be 
few." And to the boys he said, " Do you fly 
youthful lusts, and follow after godliness with 
them that are grave and wise ; so shall you 
put gladness into your mother's heart, and 
obtain praise of all that are sober-minded." 
So they thanked the porter and departed. 

Hope waits for the full accomplishment and enjoy- 
ment of them. 

J Oh how reviving and refreshing are those love- 
tokens from our Lord! Great-heart never comes 
empty-handed. He always inspires with courage 
and confidence. 

|| No wonder that the pilgrims were thankful for 
their kind entertainment, or that they testified their 
esteem of the Gospel and its glorious Author by the 
present they made to the porter; for says St. Paul, in 
behalf of the ministers of the word, " If we have sown 
unto you spiritual things, is it a great thing if we 
shall reap your carnal things ?" 



208 



BUNYAN'S COMPLETE WORKS. 



CHAPTER VII. 

The Pilgrims pursue their journey, and pass through the Valley of Humiliation and of the 

Shadow of Death. 



Now I saw in my dream that they went for- 
ward until they were come to the brow of the 
hill, where Piety, bethinking herself, cried 
out, Alas ! I have forgot what I intended 
to bestow upon Christiana and her compan- 
ions : I will go back and fetch it. So she 
ran and fetched it. While she was gone, 
Christiana thought she heard in a grove, a 
little way off, on the right, a most curious 
melodious note, with words much like these : 

" Through all my life thy favour is 
So frankly show'd to me 
That in thy house for evermore 
My dwelling-place shall be." 

And listening still she thought she heard 
another answer it, saying, 

"For why? The Lord our God is good, 
His mercy is forever sure : 
His truth at all times firmly stood, 
And shall from age to age endure." 

So Christian asked Prudence what it was 
that made those curious notes. They are, said 
she, our country birds : they sing these notes 
but seldom, except it be at the spring, when 
the flowers appear and the sun shines warm, 
and then you hear them all the day long. I 
often, said she, go to hear them : we also oft- 
times keep them tame in our house. They are 
very fine company for us when we are melan- 
choly ; also they make the woods, and groves, 
and solitary places, places desirous to be in.* 
Sol. Song ii. 11, 12. 

By this time Piety was come again ; so she 
said to Christiana, Look here, I have brought 
thee a scheme of all those things that thou hast 

* You see these joyful notes spring from a sense of 
nearness to the Lord and a firm confidence in his di- 
vine truth and everlasting mercy. Oh when the Sun 
of righteousness shines warmly on the soul and gives 
us clearly to see these, it makes the pilgrims sing most 
sweetly and shout most joyfully indeed. These songs 
approach very nearly to the heavenly music in the 
realms of glory. 

f After being thus highly favoured with sensible 
comforts in the views of faith, the comforts of hope, 
and the joys of love, see the next step those pilgrims are 
to take ; it is down the hill Difficulty, into the Valley 
of Humiliation. What doth this place signify ? A 



seen at our house, upon which thou mayest 
look when thou findest thyself forgetful, and 
call those things again to remembrance for thy 
edification and comfort. 

Now they began to go down the hill to the 
Valley of Humiliation. It was a steep hill 
and the way was slippery, but they were very 
careful ; so they got down pretty well. When 
they were down in the valley, f Piety said to 
Christiana, This is the place where your hus- 
band met the foul fiend Apollyon, and where 
they had the great fight that they had : I know 
you cannot but have heard thereof. But be of 
good courage ; as long as you have Mr. Great- 
heart here to be your guide and conductor, we 
hope you will fare the better. So when these 
two had committed the pilgrims unto the con- 
duct of their guide, he went forward and they 
went after. 

Then said Mr. Great-heart, We need not be 
so afraid of this valley, for here is nothing to 
hurt us unless we procure it ourselves. It is 
true Christian did meet here with Apollyon, 
with whom he had also a sore combat; but 
that fray was the fruit of those slips that he 
got in going down the hill, for they that get 
slips there must look for combats here. And 
hence it is that this valley has got so hard 
a name. For the common people, when they 
hear that some frightful thing has befallen such 
an one in such a place, are of opinion that that 
place is haunted with some foul fiend or evil 
spirit ; when, alas ! it is for the fruit of their 
doing that such things do befall them there.J 

This Valley of Humiliation is of itself as 
fruitful a place as any the crow flies over ; and 
I am persuaded, if we could hit upon it, we 
might find somewhere hereabout something- 
deep and abiding sight and sense of ourselves, of our 
ruined state, lost condition, and desperate circum- 
stances as fallen sinners. 

J What a great blessing it is to have Great-heart in 
the Valley of Humility ! How sad it is for pilgrims to 
procure evils for themselves by their sin and folly ! 
How joyful is it to know that "like as a father pitieth 
his children, so the Lord pitieth them who fear him ! " 
Ps. ciii. 13. Yet if we slip we shall be sure to smart. 
If we do not hold fast faith, hope, love, and obedience, 
Satan will attack, distress us in some sort, and prevail 
against us, and then we shall bring up an evil report 
of the safe and fruitful Valley of Humiliation. 



THE PILGRIM'S PROGRESS. 



209 



that might give us an account why Christian 
was so hardly beset in this place. 

Then James said to his mother, " Lo, yon- 
der stands a pillar, and it looks as if something 
was written thereon ; let us go and see what it 
is." So they went and found there written, 
" Let Christian's slips before he came hither, 
and the burden that he met with in this place, 
be a warning to those that come after." " Lo," 
said their guide, "did I not tell you that there 
was something hereabouts that would give in- 
timation of the reason why Christian was so 
hard beset in this place?" Then, turning to 
Christiana, he said, No disparagement to Chris- 
tian, more than to many others whose hap and 
lot it was. For it is easier going up than down 
this hill, and that can be said but of few hills 
in all these parts of the world. But we will 
leave the good man : he is at rest ; he also had 
a brave victory over his enemy : let Him that 
clwelleth above grant that we fare no worse 
when we come to be tried than he ! 

But we will come again to this Valley of Hu- 
miliation. It is the best and most fruitful piece 
of ground in all these parts. It is a fat ground, 
and, as you see, consisteth much in meadows ; 
and if a man was to come here in the summer- 
time, as we do now, if he knew not any thing 
before thereof, and if he also delighted himself 
in the sight of his eyes, he might see that which 
would be delightful to him. Behold how green 
this valley is, also how beautiful with lilies. 
Sol. Song ii. 1 ; James iv. 6 ; 1 Pet. v. 5. I 
have also known many labouring men that 
have got good estates in this Valley of Hu- 
miliation, (for "God resisteth the proud, but 
giveth more grace to the humble,") for indeed 
it is a very fruitful soil, and doth bring forth 
by handfuls. Some also have wished that the 
next way to their Father's house were here, 
that they might be troubled no more with 
either hills or mountains to go over: but the 
way is the way, and there is an end.* 

Now, as they were going along and talking, 
they espied a boy feeding his father's sheep. 
The boy was in very mean clothes, but of a 

*■ Though this Valley of Humiliation may be very 
terrifying to pilgrims after they have been favoured 
with peace and joy, and comforted by the views of 
faith and hope, yet it is a very safe place ; and though 
at first entering into it, and seeing more of themselves 
than was ever before showed them, they may fear and 
tremble, yet after some time continuing here they are 
more reconciled and contented; for here they find the 
visits of their Lord, and in the depths of their hu- 
mility they behold the heights of his love and the 
depths of his mercy, and cry out, Though I am emptied 
14 



fresh and well-favoured countenance ; and as he 
sat by himself he sang. Hark, said Mr. Great- 
heart, to what the shepherd's boy saith. So 
they hearkened, and he said — 

"He that is down needs fear no fall; 
He that is low, no pride : 
He that is humble ever shall 
Have God to be his guide. 

"I am content with what I have, 
Little be it or much : 
And, Lord, contentment still I crave, 
Because thou savest such. 

"Fulness to such a burden is 
That go on pilgrimage : 
Here little, and hereafter bliss, 
Is best from age to age."f 

Then said the guide, Do you hear him ? I 
will dare to say this boy lives a merrier life, and 
wears more of the herb called heart's ease in 
his bosom, than he that is clad in silk and vel- 
vet. But we will proceed in our discourse. 

In this valley our Lord formerly had his 
country-house ; he loved much to be here : he 
loved also to walk in these meadows, and he 
found the air was pleasant. Besides, here a 
man shall be free from the noise and from the 
hurryings of this life; all states are full of 
noise and confusion, only the Valley of Hu- 
miliation is that empty and solitary place. 
Here a man shall not be let and hindered in 
his contemplation, as in other places he is apt 
to be. This is a valley that nobody walks in but 
those that love a pilgrim's life. And though 
Christian had the hard hap to meet with Apol- 
lyon and to enter with him a brisk encounter, 
yet I must tell you that in former times men 
have met with angels here, have found pearls 
here, and have in this place found the words 
of life.J Hos. ii. 4, 5. 

Did I say our Lord had here in former days 
his country-house, and that he loved here to 
walk? I will add in this place, that to the 
people that love and trace these grounds he has 
left a yearly revenue, to be faithfully paid them 

of all, yet I have an inexhaustible fulness in Jesus, to 
supply me with all I want and all I hope. 
| Heb. xiii. 5. 

J Ever remember the word of our gracious Lord, " It 
is enough for the disciple that he be as his Master." 
If your Lord made it his chief delight to be in this 
Valley of Humiliation, learn from his example to prize 
this valley. Though you may meet with an Apollyon or 
a destroyer here, yet you are safe in the arms and under 
the power of your all-conquering Lord ; for though the 
Lord is high, yet hath he respect unto the lowly. 



210 



BUNYAN'S COMPLETE WORKS. 



at certain seasons for their maintenance by the 
way, and for their further encouragement to 
go on their pilgrimage. 

Now, as they went on, Samuel said to Mr. 
Great-heart, " Sir, I perceive that in this valley 
my father and Apollyon had their battle, but 
whereabout was the fight ? for I perceive this 
valley is large." 

Great-heart. Your father had the battle with 
Apollyon at a place yonder before us, in a nar- 
row passage, just beyond Forgetful Green. 
And indeed that place is the most dangerous 
place in all these parts, for if at any time pil- 
grims meet with any brunt, it is when they 
forget what favours they have received and 
how unworthy they are of them.* This is the 
place also where others have been hard put to 
it. But more of this place when we are come 
to it ; for I persuade myself that to this day 
there remains either some sign of the battle, 
or some monument to testify that such a battle 
was there fought. 

Then said Mercy, I think I am as well in 
this valley as I have been anywhere else in all 
our journey : the place, methinks, suits with 
my spirit. I love to be in such places where 
there is no rattling with coaches, nor rumbling 
with wheels ; methinks, here one may, with- 
out much molestation, be thinking what he 
is, whence he came, what he has done, and to 
what the King has called him : here one may 
think, and break at heart and melt in one's 
spirit, until one's eyes become as "the fish- 
pools of Heshbon." They that go rightly 
through this "valley of Bacca" make it a 
well; the rain (that God sends down from 
heaven upon them that are here) " also filleth 
the pools." This valley is that from whence 
also the King will give to them their vineyards, 
(Song Sol. vii. 4; Psalm Ixxxiv. 6; Hos. ii. 
15 ;) and they that go through it shall sing as 
Christian did, for all he met with Apollyon. 

It is true, said their guide, I have gone through 
this valley many a time, and never was better 
than when here. I have also been a conductor 
to several pilgrims, and they have confessed 
the same. "To this man will I look, (saith 
the King,) even to him that is poor and of a 



* pilgrims, attend to this. Pride and ingratitude 
go hand in hand. Study, ever study, the favours of 
your Lord, how freely they are bestowed upon you, 
and how utterly unworthy you are of the least of them. 
Beware of Forgetful Green. 

f If Satan be driven back from one attack, prepare 
for another. Bless God for your armour. Never put 
it off. 



contrite spirit, and that trembleth at my 
word." 

Now they were come to the place where the 
aforementioned battle was fought. Then said 
the guide to Christiana, her children, and 
Mercy, This is the place : on this ground Chris- 
tian stood, and up there came Apollyon against 
him: and look (did not I tell you?) here is 
some of your husband's blood upon these 
stones to this day : behold, also, how here and 
there are yet to be seen upon the place some 
of the shivers of Apollyon's broken darts : see 
also how they did beat the ground with feet as 
they fought, to make good their places against 
each other ; how also, with their by-blows, they 
did split the very stones in pieces; verily 
Christian did here play the man, and showed 
himself as stout as Hercules could, had he been 
there, even he himself. When Apollyon was 
beat, he made his retreat to the next valley, 
that is called the Valley of the Shadow of 
Death, unto which we shall come anon.f Lo, 
yonder also stands a monument, on which is 
engraven this battle and Christian's victory, to 
his fame throughout all ages. 

So because it stood just on the wayside be- 
fore them, they stepped to it and read the 
writing, which word for word was this : 

" Hard by here was a battle fought, 

Most strange and yet most true; 
Christian and Apollyon sought 

Each other to subdue. 
The man so bravely play'd the man 

He made the fiend to fly ; 
Of which a monument I stand, 

The same to testify !" \ 

When they had passed by this place they 
came upon the borders of the Shadow of 
Death, and this valley was longer than the 
other — a place also most strongly haunted with 
evil things, as many are able to testify; but 
these women and children went the better 
through it because they had daylight, and be- 
cause Mr. Great-heart was their conductor. 

When they were entered upon this valley 
they thought that they heard a groaning as of 
dead men — a very great groaning. They 
thought also that they did hear words of lam- 
entation, spoken as of some in extreme torment. 
These things made the boys to quake, the 

\ Monuments of victory over Satan are to God's 
glory, and are very animating and encouraging to 
those who come after. Proclaim, Christians, your 
mercies with thankfulness, and your victories with 
shouts of humility, to the honour of the Captain of 
our salvation. 



THE PILGRIM'S PROGRESS. 



211 



women also looked pale and wan, but their 
guide bid them be of good comfort. 

So they went on a little farther, and they 
thought that they felt the ground begin to 
shake under them, as if some hollow place was 
there ; they heard also a kind of hissing, as of 
serpents, but nothing as yet appeared. Then 
said the boys, " Are we not yet at the end of 
this doleful place?" But the guide bid them 
be of good courage and look well to their feet, 
lest haply, said he, you be taken in some snare.* 

Now James began to be sick, but I think 
the cause thereof was fear ; so his mother gave 
him some of that glass of spirits that she had 
given her at the Interpreter's house, and three 
of the pills that Mr. Skill had prepared, and 
the boy began to revive. Thus they went on 
till they came to about the middle of the val- 
ley, and then Christiana said, " Methinks I see 
something yonder upon the road before us — a 
thing of a shape such as I have not seen." 
Then said Joseph, " Mother, what is it ?" " An 
ugly thing, child, an ugly thing," said she. 
" But, mother, what is it like ?" said he. " 'Tis 
like I cannot tell what," said she. " And now 
it is but a little way off." Then said she, " It 
is nigh." 

"Well, (said Mr. Great-heart,) let them that 
are most afraid keep close to me." So the 
fiend came on and the conductor met it ; but 
when it was just come to him it vanished to 
all their sights. Then remembered they what 
had been said some time ago: "Eesist the 
devil and he will flee from you." f 

They went therefore on, as being a little 
refreshed; but they had not gone far before 
Mercy, looking behind her, saw, as she thought, 
something almost like a lion, and it came a 
great padding pace after ; and it had a hollow 
voice of roaring, and at every roar that it gave 
it made the valley echo and all their hearts to 
ache, save the heart of him that was their 

* None know the distress, anguish, and fear that 
haunt pilgrims in this valley but those who have been 
in it. The hissings, revilings, and injections of that 
old serpent, with his infernal malice, seem to be let 
loose upon pilgrims in this valley. Asaph seems to 
be walking in this valley when he says, " As for me, 
my feet were almost gone : my steps had wellnigh 
slipt." Ps. lxxiii. 7. 

f Let Satan appear in what shape he will, we ought 
ever to put on great heart and good courage, for the 
faith of what Jesus is to us will inspire with these. 
Let us ever look to Christ our conqueror, and ever re- 
sist our adversary. 

% Satan is often most dreadful at a distance, and 
courageously resisted when advanced nearer. This 



guide. So it came up, and Mr. Great-heart 
went behind and put the pilgrims all before 
him. The lion also came on apace, and Mr. 
Great-heart addressed himself to give him bat- 
tle. But when he saw that it was determined 
that resistance should be made, he also drew 
back and came no further. J 1 Pet. v. 8. 

Then they went on again, and their con- 
ductor did go before them, till they came at a 
place where was cast up a pit the whole 
breadth of the way ; and before they could be 
prepared to go over that a great mist and 
darkness fell upon them, so that they could 
not see. Then said the pilgrims, " Alas ! now 
what shall we do?" But their guide made 
answer, " Fear not, stand still, and see what an 
end will be put to this also." So they stayed 
there, because their path was marred. They 
then also thought they did hear more appa- 
rently the noise and rushing of the enemies ; 
the fire also and smoke of the pit was much 
easier to be discerned. || Then said Christiana 
to Mercy, Now I see what my poor husband 
went through; I have heard much of this 
place, but I never was here before now. Poor 
man ! he went here all alone in the night ; he 
had night almost quite through the way ; also 
these fiends were busy about him as if they 
would have torn him in pieces. Many have 
spoke of it, but none could tell what the Valley 
of the Shadow of Death should mean until 
they come in themselves. " The heart knows 
its own bitterness ; a stranger intermeddleth not 
with its joy." To be here is a fearful thing.§ 

Great-heart. This is like doing business in 
great waters, or like going down into the deep ; 
this is like being in the heart of the sea, and 
like going down to the bottoms of the moun- 
tains ; now it seems as if the earth with its bars 
were about us for ever. " But let them that 
walk in darkness and have no light trust in the 
name of the Lord and stay upon their God." % 

advice is ever needful : " Be sober, be vigilant." These 
pilgrims did keep up their watch ; Satan did not come 
upon them unawares : they heard his approach j they 
were prepared for his attack : lo, Satan drew back. 

|| Awful walking, with a pit before us and darkness 
around, and hell seeming to move from beneath to 
meet us ! Oh what an unspeakable mercy, in such a 
distressing season, to have an almighty Saviour to 
look to and to call upon for safety and salvation ! 
For " he will hear our cry, and save us." 

§ To hear of the soul-distresses of others is one 
thing; to experience them ourselves, is very different. 

^[ This precious text (Isa. 1. 10) has been a sheet- 
anchor to many a soul under darkness and distress. 
Study it deeply. 



212 



BUNYAN'S COMPLETE WORKS. 



For my part, as I have told you already, I 
have gone often through this valley, and have 
been much harder put to it than now I am ; 
and yet you see I am alive. I would not 
boast, for that I am not my own saviour, but I 
trust we shall have a good deliverance. Come, 
pray for light to Him that can lighten our 
darkness, and can rebuke not only these, but 
all the devils in hell. 

So they cried and prayed, and God sent 
light and deliverance, for there was now no 
let in their way ; no, not there where but now 
they were stopped with a pit. Yet they were 
not got through the valley ; so they went on 
still, and behold, great stinks and loathsome 
smells, to the great annoyance of them. Then 
said Mercy to Christiana, There is not such 
pleasant being here as at the gate, or at the 
Interpreter's, or at the house where we lay last. 

Oh but (said one of the boys) it is not so 
bad to go through here as it is to abide here 
always ; and, for aught I know, one reason why 
we must go this way to the house prepared for 
us is that our home might be made the sweeter 
to us.* 

Well said, Samuel, quoth the guide ; thou 
hast now spoken like a man. Why, if ever I 
get out here again, said the boy, I think I 
shall prize light and good way better than ever 
I did in my life. Then said the guide, We 
shall be out by and by. 

So on they went, and Joseph said, Cannot 
we see to the end of this valley as yet ? Then 
said the guide, Look to your feet, for we shall 
presently be among the snares. So they 
looked to their feet, and went on, but they 
were troubled much with the snares. Now 
when they were come among the snares they 
espied a man cast into the ditch on the left 
hand, with his flesh all rent and torn. Then 
said the guide, That is one Heedless, that was 
going this way; he has lain there a great 
while.f There was one Take-heed with him 
when he was taken and slain, but he escaped 
their hands. You cannot imagine how many 
are killed hereabouts, and yet men are so fool- 



* Precious thought under the worst and most dis- 
tressing circumstances ! Think of this. Their con-, 
tinuance is short. Their appointment, love. And 
their end shall be crowned with glory. 

"I" Heedless professors, be warned. The doctrines of 
grace were never intended to lull any to sleep in car- 
nal security. If they do so by you, it is a sure sign 
that what should have been for your health proves an 
occasion of your falling. 

J How many such giants have we in the present 



ishly venturous as to set out lightly on pil- 
grimage, and to come without a guide. Poor 
Christian! it was a wonder that he here es- 
caped, but he was beloved of his God : also he 
had a good heart of his own, or else he could 
never have done it. Now they drew towards 
the end of their way, and just there where 
Christian had seen the cave when he went by, 
out thence came forth Maul, a giant. This 
Maul did used to spoil young pilgrims with 
sophistry, and he called Great-heart by his 
name, and said unto him, How many times 
have you been forbidden to do these things ? 
Then said Mr. Great-heart, What things? 
What things ! quoth the giant ; you know what 
things; but I will put an end to your trade. t 
But pray, said Mr. Great-heart, before we fall 
to it let us understand wherefore we must 
fight. (Now the women and children stood 
trembling, and knew not what to do.) Quoth 
the giant, You rob the country, and rob it with 
the worst of thieves. These are but generals, 
said Mr. Great-heart; come to particulars, 
man. 

Then said the giant, Thou practisest the 
craft of a kidnapper, thou gatherest up women 
and children, and carriest them into a strange 
country, to the weakening of my master's 
kingdom. But now Great-heart replied, I am 
a servant of the God of heaven : my business 
is to persuade sinners to repentance: I am 
commanded to do my endeavour to turn men, 
women, and children from darkness to light, 
and from the power of Satan to God ; and if 
this be indeed the ground of thy quarrel, let 
us fall to it as soon as thou wilt, jj 

Then the giant came up, and Mr. Great- 
heart went to meet him, and as he went he 
drew his sword, but the giant had a club. So 
without more ado they fell to it, and at the 
first blow the giant struck Mr. Great-heart 
down upon one of his knees ; with that the 
women and children cried: so Mr. Great-heart 
recovering himself, laid about him in full lusty 
manner, and gave the giant a wound in his 
arm ; thus he fought for the space of an hour, 
to that height of heat that the breath came 



day, who deceive and beguile precious souls into a 
false and fatal security by their smooth lectures on 
morality and their avowed opposition to the Gospel of 
Christ and the way to his kingdom ! 

|| To awaken our souls and lead them to Christ for 
life and salvation is the blessed work of faithful min- 
isters. In the spirit of love and meekness they will 
contend for the faith, however they may be ill-treated 
for their work. 



THE PILGRIM'S PROGRESS. 



213 



out of the giant's nostrils as the heat doth out 
of a boiling caldron. 

Tli en they sat down to rest them, but Mr. 
Great-heart betook himself to prayer; also 
the women and children did nothing but 
sigh and cry all the time that the battle did 
last.* 

When they had rested them and taken 
breath, they both fell to it again, and Mr. 
Great-heart with a full blow fetched the giant 
down to the ground. Nay, hold, let me re- 
cover, quoth he. So Mr. Great-heart let him 
fairly get up : so to it they went again, and the 
giant missed but a little of breaking Mr. 
Great-heart's skull with his club. 

Mr. Great-heart, seeing that, runs to him in 
the full heat of his spirit, and pierced him 
under the fifth rib ; with that the giant began 



to faint, and could hold up his club no longer. 
Then Mr. Great-heart seconded his blow, and 
smote the head of the giant from his shoulders. 
Then the women and children rejoiced, and 
Mr. Great-heart also praised God for the de- 
liverance he had wrought.f 

When this was done they among themselves 
erected a pillar, and fastened the giant's head 
thereon, and wrote under it, in letters that 
passengers might read, 

He that did wear this head was one 

That pilgrims did misuse ; 
He stopped their way, he spared none, 

But did them all abuse, 
Until that I, Great-heart, arose, 

The pilgrims' guide to be, 
Until that I did him oppose 

That was their enemy. 



CHAPTER VIII. 

The Pilgrims overtake Mr. Honest, who relates his own experience and that of Mr. Fearing. 



Now I saw that they went to the ascent 
that was a little way off, cast up to be a pros- 
pect for pilgrims, (that was the place from 
whence Christian had the first sight of Faith- 
ful his brother.) Wherefore here they sat 
down and rested ; they also here did eat and 
drink and make merry for that they had 
gotten deliverance from this so dangerous an 
enemy. As they sat thus and did eat Chris- 
tiana asked the guide, If he had caught no 
hurt in the battle ? Then said Mr. Great- 
heart, No, save a little on my flesh ; yet that 
also shall be so far from being to my detri- 
ment that it is at present a proof of my love 
to my Master and you, and shall be a means, 
by grace, to increase my reward at last. 

* The greatest heart cannot withstand without 
prayer, nor conquer without the almighty power of 
God. The belief of this will excite prayer. 

f Many such a battle has been fought, and many 
such a victory obtained, since the Reformation, over 
the enemies of our most holy faith. 

The furious attack made by Maul the giant on the 
conductor is to show us that lively and active minis- 
ters of the Gospel who are zealous to win souls must 
expect the opposition of Satan and his emissaries. 
But must they therefore desist? God forbid! The 
Lord is on their side. Let them be accounted " kid- 
nappers," and treated as enthusiasts : the Master 
whom they serve will give success to their endeavours, 
hear the prayers of his people, and make them more 
than conquerors. Thus were the pilgrims brought out 



But was you not afraid, good sir, when you 
saw him come with his club ? X 

It is my duty, said he, to mistrust my own 
ability, that I may have reliance on Him 
that is stronger than all. But what did you 
think when he fetched you down to the 
ground at the first blow? Why, I thought, 
quoth he, that so my Master himself was 
served, and yet he it was that conquered at 
last. 2 Cor. iv. 

Matthew. When you have all thought what 
you please, I think God has been wonderful 
good unto us, both in bringing us out of this 
valley and delivering us out of the hand of 
this enemy ; for my part, I see no reason why 
we should distrust our God any more, since 

of the valley, while danger and darkness rendered 
returning light and the thoughts of heaven the 
sweeter, and many thanksgivings redounded to the 
glory of God. 

By glimm'ring hopes and gloomy fears 

We trace the sacred road ; 
Through dismal deeps and dangerous snares 

We make our way to God. 
Long nights and darkness dwell below, 

With scarce a twinkling ray ; 
But the bright world to which we go 
Is everlasting day. 
J This club we may suppose to mean human power, 
under which many godly ministers in the last century 
suffered greatly. Blessed be God, we have nothing of 
this to fear in our day. 



214 



B UN Y AX'S COMPLETE WORKS. 



he has now, and in such a place as this, given 
us such testimony of his love as this. 

Then they got up and went forward : now 
a little before them stood an oak, and under 
it, when they came to it, they found an old 
pilgrim fast asleep : they knew that he was a 
pilgrim by his clothes, and his staff, and his 
girdle. 

So the guide, Mr. Great-heart, awaked him ; 
and the old gentleman, as he lifted up his 
eyes, cried out, What's the matter? Who 
are you ? And what is your business here ? * 

Great-heart. Come, man, be not so hot: 
here is none but friends. Yet the old man 
gets up and stands upon his guard, and will 
know of them what they were. Then said 
the guide, My name is Great-heart. I am a 
guide of these pilgrims, which are going to 
the Celestial Country. 

Then said Mr. Honest, I cry you mercy ; 
I feared that you had been of the company 
of those that some time ago did rob Little- 
faith of his money, but now I look better 
about me, I perceive you are honester people. 

Great-heart. Why, what would or could you 
have done to have helped yourself if we in- 
deed had been of that company ? 

Honest. Done ! Why I would have fought 
as long as breath had been in me ; and had I 
so done, I am sure you could never have 
given me the worst on't ; for a Christian can 
never be overcome unless he should yield of 
himself.f 

Great-heart. Well said, father Honest, quoth 
the guide; for by this I know that thou art a 
cock of the right kind, for thou hast said the 
truth. 

Honest. And by this also I know that thou 
knowest what true pilgrimage is, for all others 
do think that we are the soonest overcome of 
any. 

Great-heart. Well, now we are happily met, 
pray let me crave your name and the name of 
the place you came from ? 

Honest. My name I cannot, but I came from 



* A blessed sign of a watchful heart, ever alarmed 
at the fear of danger. Though he was found sleeping, 
yet he could say with the Church, " My heart waketh." 
Song v. 2. 

f Mind this — a Christian can never be overcome 
unless he yields of himself. Then be most jealous 
over yourself, and most watchful against giving 
way to carnal reasonings, natural fears, and fleshly 
lusts. 

\ Every Christian is the subject of honesty and 
justice, uprightness and sincerity; yet when we come 



the town of Stupidity; it lieth about four 
degrees beyond the city of Destruction. 

Great-heart. Oh ! are you that countryman ? 
Then I deem I have half a guess of you ; your 
name is Old Honest, is it not ? 

So the old gentleman blushed, and said, 
Not honest in the abstract^ but Honest is 
my name, and I wish that my nature may 
agree to what I am called. But, sir, said 
the old gentleman, how could you guess that 
I am such a man, since I came from such a 
place ? 

Great-heart. I had heard of you before, by 
my Master, for he knows all things that are 
done on the earth. But I have often won- 
dered that any should come from your place, 
for your town is worse than is the city of 
Destruction itself. 

Honest. Yea, we lie more off from the sun, 
and so are more cold and senseless ; but was a 
man in a mountain of ice, yet if the Sun of 
righteousness will arise upon him, his frozen 
heart shall feel a thaw ; and thus it has been 
with me. || 

Great-heart. I believe it, father Honest, I 
believe it, for I know the thing is true. 

Then the old gentleman saluted all the pil- 
grims with a holy kiss of charity, and asked 
them of their names, and how they had fared 
since they set out on their pilgrimage. 

Christiana. Then said Christiana, My name, 
I suppose, you have heard of : good Christian 
was my husband, and these four were his chil- 
dren. But can you think how the old gentle- 
man was taken when she told him who she 
was ! He skipped, he smiled, and blessed them 
with a thousand good wishes, saying, I have 
heard much of your husband, and of his travels 
and wars which he underwent in his days. Be 
it spoken to your comfort, the name of your 
husband rings all over these parts of the world ; 
his faith, his courage, his enduring, and his sin- 
cerity under all have made his name famous. 

Then he turned to the boys and asked them 
of their names, which they told him: and 



to describe these virtues in the abstract, or what they 
really are in their strict purity and utmost perfection, 
where is the Christian but must wear the conscien- 
tious blush as Honest did under a sense of his 
imperfections ? 

|| This is the confession of an honest heart. It is 
never afraid of ascribing too much to the sovereignty 
of grace, nor of giving all the glory to the Sun of 
righteousness, for shining upon, and melting down its 
hard, frozen soul. Here is no trimming between grace 
and nature. 



THE PILGRIM 

then said he unto them, Matthew, be thou like 
Matthew the publican, not in vice, but in vir- 
tue. Matt. x. 3. Samuel, saith he, be thou like 
Samuel the prophet, a man of faith and prayer. 
Ps. xcix. 6. Joseph, saith he, be thou like 
Joseph in Potiphar's house, chaste, and one 
that fleeth from temptation. Gen. xxxix. And, 
James, be thou like James the Just, and like 
James the brother of our Lord. Acts i. 13, 14. 
Then they told him of Mercy, and how she 
had left her town and her kindred to come 
along with Christiana (Ruth i. 16, 17) and 
with her sons. At that the old honest man 
said, Mercy is thy name : by mercy shalt thou 
be sustained and carried through all those dif- 
ficulties that shall assault thee in thy way, till 
thou shalt come thither where thou shalt look 
the Fountain of mercy in the face with com- 
fort. 

All this while the guide, Mr. Great-heart, 
was very well pleased, and smiled upon his 
companions. 

Now as they walked together the guide asked 
the old gentleman if he did not know one Mr. 
Fearing, that came on pilgrimage out of his 
parts ? 

Honest. Yes, very well, said he. He was a 
man that had the root of the matter in him ; 
but he was one of the most troublesome pil- 
grims that I ever met with in all my days.* 

Great-heart. I perceive you knew him, for 
you have given a very right character of hirn. 

Honest. Knew him! I was a great com- 
panion of his : I was with him most an end ; 
when he first began to think of what would 
come upon us hereafter I was with him. 

Great-heart. I was his guide from my Mas- 
ter's house to the gate of the Celestial City. 

Honest. Then you knew him to be a trouble- 
some one. 

Great-heart. I did so ; but I could very well 
bear it, for men of my calling are oftentimes 
entrusted with the conduct of such as he was. 

Honest. Well, then, pray let us hear a little 
of him, and how he managed himself under 
your conduct. 

Great-heart. Why he was always afraid he 
should come short whither he had a desire to 
go. Every thing frighted him that he heard 
any body speak of that had but the least ap- 
pearance of opposition in it. I heard that he 
lay roaring at the slough of Despond for above 

* Fearing pilgrims, though perplexed in themselves 
and troublesome to others, are yet to be cherished 
and encouraged, as they have the root of the matter 
in them — faith in Jesus, hope towards God, fear of 



'S PROGRESS. 215 

a month together : nor durst he, for all he saw 
several go over before him, venture, though 
they, many of them, offered to lend him their 
hand. He would not go back again neither. 
The Celestial City ! Pie said he should die if 
he came not to it, and yet was dejected at every 
difficulty, and stumbled at every straw that 
any body cast in his way. Well, after he had 
lain at the slough of Despond a great while, 
as I have told you, one sunshiny morning, I 
don't know how, he ventured, and so got over ; 
but when he was over he would scarce believe 
it. He had, I think, a slough of despond in his 
mind — a slough that he carried every where 
with him, or else he could never have been as 
he was. So he came up to the gate (you know 
what I mean) that stands at the head of this 
way ; and there also he stood a good while be- 
fore he would venture to knock. When the 
gate was opened he would give back and give 
place to others, and say that he was not worthy ; 
for all he got before some to the gate, yet many 
of them went in before him. There the poor 
man would stand shaking and shrinking; I 
dare say it would have pitied one's heart to 
have seen him ; nor would he go back again. 
At last he took the hammer that hanged at the 
gate in his hand, and gave a small rap or two ; 
then one opened to him, but he shrunk back 
as before. He that opened stepped out after 
him and said, "Thou trembling one, what 
wantest thou?" With that he fell to the 
ground. He that spake to him wondered to 
see him so faint. He said to him, " Peace be 
to thee; up, for I have set open the door to 
thee; come in, for thou art blessed." With 
that he got up and went in trembling ; and 
when that he was in he was ashamed to show 
his face. Well, after that he had been enter- 
tained there awhile, (as you know how the 
manner is,) he was bid to go on his way, and 
also told the way he should take. So he went 
till he came to our house, but as he behaved 
himself at the gate, so he did at my Master the 
Interpreter's door. He lay thereabout in the 
cold a good while before he would venture to 
call, yet he would not go back; and the nights 
were long and cold then. Nay, he had a note 
of necessity in his bosom to my Master, to re- 
ceive him and grant him the comfort of his 
house, and also to allow him a stout and valiant 
conductor, because he was himself so chicken- 
hearted a man; and yet for all that he was 

offending him, and a desire to walk in his ways and 
please him. We must bear the burdens of such, and 
so fulfil the law of Christ. Gal. vi. 2. 



216 



BUNTAN'S COMPLETE WORKS. 



afraid to call at the door. So he lay up and 
down thereabouts, till, poor man ! he was al- 
most starved: yea, so great was his dejection 
that, though he saw several others for knock- 
ing get in, yet he was afraid to venture. At 
last, I think, I looked out of the window, and, 
perceiving a man to be up and down about the 
door, I went out to him and asked what he was ; 
but, poor man ! the water stood in his eyes : so 
I perceived what he wanted. I went therefore 
in and told it in the house, and we showed the 
things to our Lord; so he sent me out again to 
entreat him to come in: but I dare say I had 
hard work to do it. At last he came in ; and I 
will say that for my Lord, he carried it won- 
derful loving to him. There were but a few 
good bits at the table but some of them was 
laid upon his trencher. Then he presented 
the note; and my Lord looked thereon and 
said his desire should be granted. So, when 
he had been there a good while, he seemed to 
get some heart and to be a little more com- 
forted. For my Master, you must know, is 
one of very tender bowels, especially to them 
that are afraid : wherefore he carried it so to- 
wards him as might tend most to his encour- 
agement. Well, when he had a sight of the 
things of the place, and was ready to take his 
journey to go to the city, my Lord, as he did to 
Christian before, gave him a bottle of spirits 
and some comfortable things to eat. Thus we 
set forward, and I went before him; but the 
man was but of few words, only he would sigh 
aloud. 

When we were come to where the three fel- 
lows were hanged, he said that he doubted 
that that would be his end also. Only he 
seemed glad when he saw the Cross and the 
Sepulchre. There, I confess, he desired to stay 
a little to look, and he seemed for a while after 
to be a little comforted. When we came at 
the hill Difficulty he made no stick at that, 
nor did he much fear the lions : for you must 
know that his trouble was not about such 
things as these ; his fear was about his accept- 
ance at last.* 

I got him in at the house Beautiful, I think, 
before he was willing ; also when he was in I 
brought him acquainted with the damsels that 
were of the place, but he was ashamed to make 

* See all through this character what a conflict there 
was between fear and the influence of grace. Though 
it may not be the most comfortable, vet the end of Mr. 
Fearing was very joyful. Oh what a godly jealousy 
displayed itself all through his life ! Better this than 
proud, vain-glorious confidence. 



himself much for company ; he desired much 
to be alone, yet he always loved good talk, and 
often would get behind the screen to hear it : 
he also loved much to see ancient things and 
to be pondering them in his mind. He told 
me afterward that he loved to be in those two 
houses from which we came last — to wit, at the 
gate and that of the Interpreter — but that he 
durst not be so bold as to ask. 

When he went also from the house Beauti- 
ful down the hill into the Valley of Humilia- 
tion, he went down as well as ever I saw a man 
in my life ; for he cared not how mean he was, 
so he might be happy at last. Yea, I think 
there was a kind of sympathy betwixt that 
valley and him, for I never saw him better in 
all his pilgrimage than he was in that valley.f 

Here he would lie down, embrace the 
ground, and kiss the very flowers that grew in 
this valley. Lam. iii. 27, 29. He would now 
be up every morning by break of day, tracing 
and walking to and fro in the valley. [j: 

But when he was come to the entrance of 
the Valley of the Shadow of Death I thought 
I should have lost my man : not for that he 
had inclination to go back, (that he always ab- 
horred,) but he was ready to die for fear. " Oh, 
the hobgoblins will have me ! the hobgoblins 
will have me !" cried he : and I could not beat 
him out on't. He made such a noise and such 
an outcry here that, had they but heard him, 
it was enough to encourage them to come and 
fall upon us. But this I took very great no- 
tice of, that this valley was as quiet when we 
went through it as ever I knew it, before or 
since. I suppose those here had now a spe- 
cial check from our Lord, and a command not 
to meddle until Mr. Fearing was passed over 
it. 

It would be too tedious to tell you of all ; we 
will therefore only mention a passage or two 
more. When he was come to Vanity Fair I 
thought he would have fought with all the men 
in the fair : I feared there we both should have 
been knocked on the head, so hot was he 
against their fooleries. || Upon the Enchanted 
Ground he also was very wakeful. But when 
he was come at the river where was no bridge, 
there again he was in a heavy case : " Now, 
now," he said, "he should be drowned for 

f The Valley of Humiliation suits well with fearing 
hearts. 

J Fearing souls dwell much, early and late, in the 
Valley of Meditation. 

|i Here is a glorious display of a fearing heart. Full of 
courage against evil, and fired with zeal for God's glory. 



THE PILGRIM 

ever, and so never see that face with comfort 
that he had come so many miles to behold." 
And here also I took notice of what was very 
remarkable — the water of that river was lower 
at this time than ever I saw it in all my life : 
so he went over at last not much above wet- 
shod .* When he was going up to the gate I 
began to take my leave of him, and to wish 
him a good reception above; so he said, "I 
shall, I shall." Then parted we asunder, and 
I saw him no more. 

Honest. Then it seems he was well at 
last. 

Great-heart. Yes, yes. I never had a doubt 
about him : he was a man of a choice spirit ; 
only he was always kept very low, and that 
made his life so burdensome to himself and so 
very troublesome to others. Ps. lxxxviii. He 
was, above many, tender of sin ; he was so 
afraid of doing injuries to others that he would 
often deny himself of that which was lawful, 
because he would not offend.f Eom. xiv. 11 ; 
1 Cor. viii. 13. 

Honest. But what should be the reason that 
such a good man should be all his days so 
much in the dark? 

Great-heart. There are two sorts of reasons 
for it : one is, The wise God will have it so ; 
some must pipe, and some must weep, (Matt, 
xi. 16, 18;) now Mr. Fearing was one that 
played upon the bass. He and his fellows 
sound the sackbut, whose notes are more dole- 
ful than the notes of other music are ; though 
indeed some say the bass is the ground of 
music. And for my part, I care not at all for 
that profession that begins not in heaviness of 
mind. The first string that the musician 
usually touches is the bass when he intends to 
put all in tune : God also plays upon this • 
string first when he sets the soul in tune for 
himself. Only, there was this imperfection of 
Mr, Fearing — he could play upon no other 
music but this till towards his latter end. 

[I make bold to talk thus metaphorically for 
the ripening of the wits of young readers ; and 
because in the book of Eevelations the saved 
are compared to a company of musicians, that 



* Oh how glorious is our Lord ! As thy day is, 
pilgrim, so shall thy strength be. Even the river of 
death, though there be no bridge to go over, yet faith 
makes one : and the Lord of faith makes the waters 
low, to suit the state of his beloved ones. 

■f- Oh this is a blessed spirit ! Ye who are strong in 
the Lord, and in the power of his might, study to ex- 
eel herein. 

J Here is a very striking lesson for professors. Talk 



'S PROGRESS. 217 

play upon their trumpets and harps and sing 
their songs before the throne.] 

Honest. He was a very zealous man, as one 
may see by what relation you have given of 
him. Difficulties, lions, or Vanity Fair he 
feared not at all : it was only sin, death, and 
hell that were to him a terror ; because he had 
some doubts aboui his interest in that Celestial 
Country .% 

Great-heart. You say right; those were the 
things that were his troubles ; and they, as you 
have well observed, arose from the weakness of 
his mind thereabout, not from weakness of spirit 
as to the practical part of a pilgrim's life. I 
dare believe that as the proverb is, " He could 
have bit a fire-brand, had it stood in his way ; " 
but those things with which he was oppressed 
no man ever yet could shake off with 
ease. 

Then said Christiana, This relation of Mr. 
Fearing has done me good : I thought nobody 
had been like me ; but I see there was some re- 
semblance betwixt this good man and I ; only 
we differ in two things : his troubles were so 
great that they brake out, but mine I kept 
within. His also lay so hard upon him they 
made him that he could not knock at the houses 
provided for entertainment; but my troubles 
were always such as made me knock the 
louder. 

Mercy. If I might also speak my mind, I 
must say that something of him has also dwelt 
in me ; for I have ever been more afraid of the 
lake and the loss of a place in paradise than I 
have been at the loss of other things. Oh, 
thought I, may I have the happiness to have a 
habitation there, it is enough though I part 
with all the world to win it. 

Then said Matthew, Fear was one thing that 
made me think that I was far from having that 
within me that accompanies salvation ; but if 
it was so with such a good man as he, why may 
it not also go well with me ? 

No fears, no grace, said James. Though 
there is not always grace where there is the 
fear of hell, yet, to be sure, there is no grace 
where there is no fear of God. 



not of your great knowledge, rich experience, com- 
fortable frames and joyful feelings,- all are vain and 
delusive if the Gospel has not a holy influence upon 
your practice. On the other hand, be not dejected if 
you are not as yet favoured with these ; for if a holy 
fear of God and a godly jealousy over yourselves pos- 
sess your heart, verily you are a partaker of the 
grace of Christ, and if faithful, soon you shall exult 
in the sunshine of his love. 



218 



BUNYAN'S COMPLETE WORKS. 



Great-heart. Well said, James ; thou hast hit 
the mark ; for " the fear of God is the begin- 
ning of wisdom ; " and, to be sure, they that 
want the beginning have neither middle nor 
end. But we will here conclude our discourse 
of Mr. Fearing, after we have sent after him 
this farewell : 



Much, Master Fearing, thou didst fear 

Thy God, and wast afraid 
Of doing any thing, while here, 

That would have thee betray'd : 
And didst thou fear the lake and pit ? 

Would others did so too ! 
For as for them that want thy wit, 

They do themselves undo." 



CHAPTER IX. 

The Character of Mr. Self-will. 



Now I saw that they all went on in their 
talk, for, after Mr. Great-heart had made an 
end with Mr. Fearing, Mr. Honest began to 
tell them of another, but his name was Mr. 
Self-will. He pretended himself to be a pil- 
grim, said Mr. Honest ; but I persuade myself 
he never came in at the gate that stands at the 
head of the way. 

Great-heart. Had you ever any talk with him 
about it ? 

Honest. Yes, more than once or twice : but 
he would always be like himself} self-willed. 
He neither cared for man, nor argument, nor 
example; what his mind prompted him to, 
that he would do, and nothing else could he be 
got to.* 

Great-heart. Pray, what principles did he 
hold ? for I suppose you can tell. 

Honest. He held that a man might follow the 
vices as well as the virtues of the pilgrims, and 
that if he did both he should be certainly 
saved. 

Great-heart. How, if he had said, It is pos- 
sible for the best to be guilty of the vices as 
well as partake of the virtues of pilgrims, he 
could not much have been blamed. For in- 
deed we are exempted from no vice absolutely, 
but on condition that we watch and strive.t 
But this, I perceive, is not the thing : but if I 
understand you right, your meaning is that he 
was of that opinion that it was allowable so 
to be. 

Honest. Ay, ay, so I mean; and so he be- 
lieved and practised. 



* Self-will ever accompanies ignorance of ourselves 
and of the truth, and is generally attended with licen- 
tious principles and practices. 

f This is a solid scriptural definition ; pray mind it. 
Here, it is evident, a condition must be admitted ; and 
happy is the Christian who keeps closest to these con- 
ditions, in order to enjoy peace of conscience and joy 
of heart in Christ. 



Great-heart. But what grounds had he for so 
saying ? 

Honest. Why, he said he had the Scripture 
for his warrant. 

Great-heart. Pr'ythee, Mr. Honest, present 
us with a few particulars. 

Honest. So I will. He said to have to do 
with other men's wives had been practised by 
David, God's beloved ; and therefore he could 
do it. He said to have more women than one 
was a thing that Solomon practised ; and there- 
fore he could do it. He said that Sarah and 
the godly midwives of Egypt lied, and so did 
Eahab ; and therefore he could do it. He said 
that the disciples went at the bidding of their 
Master and took away the owner's ass; and 
therefore he could do so too. He said that 
Jacob got the inheritance of his father in a 
way of guile and dissimulation ; and therefore 
he could do so too. J 

Great-heart. High base indeed! and are 
you sure he was of this opinion ? 

Honest. I have heard him plead for it, bring 
Scripture for it, bring arguments for it, &c. 

Great-heart. An opinion that is not fit to be 
with any allowance in the world ! 

Honest. You must understand me rightly; 
he did not say that any man might do this ; 
but that those that had the virtues of those 
that did such things might also do the same. 

Great-heart. But what more false than such 
a conclusion? for this is as much as to say, 
that because good men heretofore have sinned 
of infirmity, therefore he had allowance to do 
it of a presumptuous mind; or if because a 
child, by the blast of wind or for that it stum- 

J That heart which is under the teaching and influ- 
ence of the grace of God will detest such horrid no- 
tions, and cry out against them. God forbid that ever 
I should listen one moment to such diabolical senti- 
ments ! for they are hatched in hell and propagated 
on earth by the father of lies. 



THE PILGRIM'S PROGRESS. 



219 



bled at a stone, fell down and defiled itself in 
mire, therefore he might wilfully lie down and 
wallow like a boar therein. Who could have 
thought that any one could so far have been 
blinded by the power of lust? But what is 
written must be true : " They stumbled at the 
word, being disobedient ; whereunto also they 
were appointed." 1 Pet. ii. 8. His supposing 
that such may have the godly man's virtues 
who addict themselves to his vices, is also a 
delusion as strong as the other. " To eat up 
the sin of God's people" (Hos. iv. 8) is no 
sign of one that is possessed with their virtues. 
Nor can I believe that one that is of this opin- 
ion can at present have faith or love in him. 
But I know you have made strong objections 
against him ; pr'ythee what can he say for him- 
self? 

Honest. Why, he says, to do this by way of 
opinion seems abundantly more honest than to 
do it and yet hold contrary to it in opinion. 

Great-heart. A very wicked answer; for, 
though to let loose the bridle to lusts while 
our opinions are against such things is bad, yet 
to sin and plead a toleration so to do is worse : 
the one stumbles beholders accidentally, the 
other leads them into the snare. 

Honest. There are many of this man's mind 
that have not this man's mouth; and that 
makes going on pilgrimage of so little esteem 
as it is. 

Great-heart. You have said the truth, and it 
is to be lamented ; but he that feareth the King 
of paradise shall come out of them all. 



Christiana. There are strange opinions in 
the world : I know one that said it was time 
enough to repent when he came to die. 

Great-heart. Such are not over-wise : that 
man would have been loth, might he have had 
a week to run twenty miles for his life, to have 
deferred that journey to the last hour of that 
week. 

Honest. You say right ; and yet the general- 
ity of them that count themselves pilgrims do 
indeed do thus. I am, as you see, an old man, 
and have been a traveller in this road many a 
day, and I have taken notice of many things.* 

I have seen some that set out as if they 
would drive all the world afore them, who yet 
have, in a few days, died as they in the wilder- 
ness, and so never got sight of the promised 
land. I have seen some that have promised 
nothing at first setting out to be pilgrims, and 
that one would have thought could not have 
lived another day, that have yet proved very 
good pilgrims. I have seen some who have 
run hastily forward, that again have, after a 
little time, run just as fast back again. I have 
seen some who have spoken very well of a pil- 
grim's life* at first, that, after a while, have 
spoken as much against it. I have heard some, 
when they first set out for paradise, say posi- 
tively, "There is such a place," who, when 
they have been almost there, have come back 
again and said, " There is none." I have heard 
some vaunt what they would do in case they 
should be opposed, that have, even at a false 
alarm, fled faith, the pilgrim's way, and all. 



CHAPTER X. 

The Pilgrims arrive at the house of Gains, where they are hospitably entertained. 



Now as they were thus in their way there 
came one running to meet them, and said, 
" Gentlemen, and you of the weaker sort, if you 
love life shift for yourselves, for the robbers 
are before you." 

Then said Mr. Great-heart, They be the 
three that set upon Little-faith heretofore. 
Well, said he, we are ready for them. So they 
went on their way. Now they looked at every 
turning when they should have met with the 

* Pray, attentively mind and deeply consider the 
six following observations: they are just; they are 
daily confirmed to our observations in the conduct of 
different professors. Study and pray to improve them 
to your soul's profit. 



villains, but whether they heard of Mr. Great- 
heart, or whether they had some other game, 
they came not up to the pilgrims. f 

Christiana then wished for an inn for herself 
and her children, because they were weary. 
Then said Mr. Honest, " There is one a little 
before us, where a very honourable disciple, 
one Gaius, dwells." Eom. svi. 23. So they all 
concluded to turn in thither, and the rather 
because the old gentleman gave him so good a 
report. So when they came to the door they 

f It is a blessed thing to take every alarm and to be 
on our guard. Hereby many dangers are avoided 
and many evils prevented. Watch ! is the word of the 
Captain of our salvation. 



220 



BUNYAN'S COMPLETE WORKS. 



went in, not knocking, for folks use not to 
knock at the door of an inn. Then they called 
for the master of the house, and he came to 
them. So they asked if they might lie there 
that night? 

Gains. Yes, gentlemen, if you be true men, 
for my house is for none but pilgrims. Then 
was Christiana, Mercy, and the boys more glad, 
for that the inn-keeper was a lover of pilgrims. 
So they called for rooms, and he showed them 
one for Christiana and her children and Mercy, 
and another for Mr. Great-heart and the old 
gentleman. 

Then said Mr. Great-heart, Good Gaius, what 
hast thou for supper ? for these pilgrims have 
come far to-day and are weary. 

It is late, said Gaius, so we cannot conveni- 
ently go out to seek food, but such as I have 
you shall be welcome to, if that will content 
you. 

Great-heart. We will be content with what 
thou hast in the house, for, as much as I have 
proved thee, thou art never destitute of that 
which is convenient. 

Then he went down and spake to the cook, 
whose name was Taste-that-which-is-good, to 
get ready supper for so many pilgrims. This 
done, he comes up again, saying, Come, my 
good friends, you are welcome to me, and I am 
glad that I have a house to entertain you ; and 
while supper is making ready, if you please, 
let us entertain one another with some good 
discourse : so they all said content."* 

Then said Gaius, Whose wife is this aged 
matron? and whose daughter is this young 
damsel ? 

Great-heart. The woman is the wife of one 
Christian, a pilgrim in former times ; and these 
are his four children. The maid is one of her 
acquaintance — one that she hath persuaded to 
come with her on pilgrimage. The boys take 
all after their father, and covet to tread in his 
steps : yea, if they do but see any place where 
the old pilgrim hath lain or any print of his 
foot, it ministereth joy to their hearts, and 
they covet to lie or tread in the same. 

Then said Gaius, Is this Christian's wife? 
and are these Christian's children? I knew 
your husband's father, yea, also his father's 
father. Many have been good of this stock ; 
their ancestors first dwelt at Antioch. Acts xi. 
26. Christian's progenitors (I suppose you 
have heard your husband talk of them) were 



very worthy men. They have, above any that 
I know, showed themselves men of great virtue 
and courage for the Lord of the pilgrims, his 
ways, and them that loved him. I have heard 
of many of your husband's relations that have 
stood all trials for the sake of the truth. 
Stephen, that was one of the first of the family 
from whence your husband sprang, was knocked 
on the head with stones. Acts vii. 59, 60. 
James, another of this generation, was slain 
with the edge of the sword. Acts xii. 2. To 
say nothing of Paul and Peter, men anciently 
of the family from whence your husband came, 
there was Ignatius, who was cast to the lions ; 
Romanus, whose flesh was cut by pieces from 
his bones ; and Polycarp, that played the man 
in the fire. There was he that was hanged up 
in a basket in the sun for the wasps to eat ; 
and he whom they put in a sack and cast him 
into the sea to be drowned. It would be im- 
possible utterly to count up all that family that 
have suffered injuries and death for the love of 
a pilgrim's life. Nor can I but be glad to see 
that thy husband has left behind him four such 
boys as these. I hope they will bear up their 
father's name, and tread in their father's steps, 
and come to their father's end. 

Great-heart. Indeed, sir, they are likely lads ; 
they seem to choose heartily their father's 
ways. 

Gaius. That is it that I said: wherefore 
Christian's family is like still to spread abroad 
upon the face of the ground: therefore let 
Christiana look out some damsels for her sons, 
to whom they may be betrothed, &c, that the 
name of their father and the house of his pro- 
genitors may never be forgotten in the world. 

Honest. It is a pity his family should fall 
and be extinct. 

Gaius. Fall it cannot, but be diminished it 
may ; but let Christiana take my advice, and 
that's the way to uphold it. 

And, Christiana, said this inn-keeper, I am 
glad to see thee and thy friend Mercy together 
here, a lovely couple. And if I may advise, 
take Mercy into a nearer relation to thee ; if 
she will, let her be given to Matthew, thy 
eldest son : it is the way to preserve a posterity 
in the earth. So this match was concluded, 
and in process of time they were married ; but 
more of that hereafter. 

Gaius also proceeded, and said, I will now 
speak on the behalf of women, to take away 



* How does this reprove many professors of this 
day, who frequently meet together, and that about 



every trifle, but have not one word to speak for pre- 
cious Christ, his glorious truths and holy ways ? 



THE PILGRIM'S PROGRESS. 



221 



their reproach. For as death and the curse 
came into the world by a woman, so also did 
life and health : " God sent forth his Son, made 
of a woman." Gen. iii. ; Gal. iv. 4. Yea, to 
show how much those that came after did ab- 
hor the act of the mother, this sex in the Old 
Testament coveted children, if happily this or 
that woman might be the mother of the Saviour 
of the world. I will say again, that when the 
Saviour was come, women rejoiced in him, be- 
fore either man or angel. Luke ii. I read not 
that ever man did give unto Christ so much as 
one groat : but the women followed him and 
ministered to him of their substance. It was 
a woman that washed his feet with tears, and 
a woman that anointed his body to the burial. 
They were women that wept when he was 
going to the cross, and women that followed 
him from the cross, and that sat by his sepul- 
chre when he was buried. They were women 
that were first with him at his resurrection- 
morn ; and women that brought tidings first to 
his disciples that he was risen from the dead. 
Luke vii. 37, 50 ; viii. 2, 3 ; xxiii. 27 ; xxiv. 
22, 23 ; John ii. 3 ; xi. 2 ; Matt, xxvii. 55, 61. 
Women therefore are highly favoured, and show 
by these things that they are sharers with us 
in the grace of life. 

Now the cook sent up to signify that supper 
was almost ready, and sent one' to lay the cloth 
and the trenchers, and to set the salt and bread 
in order. 

Then said Matthew, The sight of this cloth, 
and of this forerunner of the supper, begetteth 
in me a greater appetite to my food than I had 
before. 

Gains. So let all ministering doctrines in 
this life beget in thee a greater desire to sit at 
the supper of the great King in his kingdom ; 
for all preaching, books, and ordinances here 
are but as the laying of the trenchers and as 
setting of salt upon the board, when compared 
with the feast that our Lord will make us 
when we come to his house. 

So supper came up ; and first a heave- 
shoulder and a wave-breast were set on the 
table before them ; to show them that they 
must begin the meal with prayer and praise 
to God. Lev. vii. 32, 34 ; x. 14, 15 ; Ps. xxv. 1 ; 
Heb. xiii. 15. The heave-shoulder David lifted 
his heart up to God with ; and with the wave- 
breast, where his heart lay, with that he used 

* Observe here the feast of pilgrims was attended 
with joy. Christians may, they ought, yea, they 
have the greatest reason to, rejoice; but then it 
should be spiritual joy, which springs from spiritual 



to lean upon his harp when he played. These 
two dishes were very fresh and good, and they 
all ate heartily thereof. 

The next they brought up was a bottle of 
w r ine as red as blood. So Gaius said to them, 
Drink freely : this is the true juice of the vine 
that makes glad the heart of God and man. 
So they drank and were merry. Deut. xxxii. 14 ; 
Judg. ix. 13 ; John xv. 5. The next was a dish 
of milk well crumbled : but Gaius said, Let 
the boys have that, that they may "grow 
thereby." 1 Pet. ii. 1, 2. Then they brought 
up in course a dish of butter and honey. 
Then said Gaius, Eat freely of this, for this is 
good to cheer up and strengthen your judg- 
ments and understandings. This was our 
Lord's dish when he was a child : " Butter 
and honey shall he eat, that he may know to 
refuse the evil and choose the good." Isa. vii. 
17. Then they brought them up a dish of 
apples, and they were very good-tasted fruit. 
Then said Matthew, "May we eat apples, 
since they were such by and with which the 
serpent beguiled our first mother?" 

Then said Gaius, 

"Apples were they with which we were beguil'd, 
Yet sin, not apples, hath our souls defil'd : 
Apples forbid, if eat, corrupt the blood; 
To eat such when commanded does us good; 
Drink of his flagons, then, thou Church, his dove, 
And eat his apples who are sick of love." 

Then said Matthew, I made the scruple be- 
cause, a while since, I was sick with eating of 
fruit. 

Gaius. Forbidden fruit will make you sick, 
but not what our Lord has tolerated. 

While they were thus talking they were 
presented with another dish, and it was a dish 
of nuts. Sol. Songs vi. 11. Then said some at 
the table, " Nuts spoil tender teeth, especially 
the teeth of the children." Which, when 
Gaius heard, he said, 

" Hard texts are nuts (I will not call them cheaters), 
Whose shells do keep the kernels from the eaters : 
Open then the shells, and you shall have the meat; 
They here are brought for you to crack and eat." 

Then they were merry, and sat at the table 
a long time, talking of many things.* Then 
said the old gentleman, My good landlord, 

views and spiritual conversation. Let our speech be 
thus seasoned and our feasts thus tempered, and we 
shall find increasing joy and gladness of heart in the 
Lord. 



222 



BUNYAN'S COMPLETE WORKS. 



while ye are cracking your nuts, if you please, 
do ye open this riddle : 

" A man there was, (though some did count him mad,) 
The more he cast away, the more he had." 

Then they all gave good heed, wondering 
what good Gaius would say ; so he sat still 
awhile, and then thus replied : 

"He who thus bestows his goods upon the poor 
Shall have as much again, and ten times more." 

Then said Joseph, I dare say, sir, I did not 
think you could have found it out. 

Oh ! said Gaius, I have been trained up in 
this way a great while ; nothing teaches like 
experience: I have learned of my Lord to be 
kind, and have found by experience that I 
have gained thereby. " There is that scatter- 



eth, yet increaseth; and there is that with- 
holdeth more than is meet, but it tendeth to 
poverty ;" " There is that maketh himself rich, 
yet hath nothing ; there is that maketh him- 
self poor, yet hath great riches." Prov. xi. 24 ; 
xiii. 7. 

Then Samuel whispered to Christiana his 
mother, and said, Mother, this is a very good 
man's house; let us stay here a good while, 
and let my brother Matthew be married here 
to Mercy, before we go any further.* 

The which Gaius the host overhearing, said, 
With a very good will, my child. 

So they stayed here more than a month, and 
Mercy was given to Matthew to wife. 

While they stayed here, Mercy, as her cus- 
tom was, would be making coats and garments 
to give to the poor, by which she brought a 
very good report upon pilgrims. 



CHAPTER XI. 

The Pilgrims continue at the house of Gaius ; from whence they sally out and destroy Giant 
Slay-good, a cannibal, and rescue Mr. Feeble-mind. 



But to return again to our story. After 
supper the lads desired a bed, for they were 
weary with travelling: then Gaius called to 
show them their chamber: but said Mercy, 
I will have them to bed. So she had them to 
bed, and they slept well : but the rest sat up 
all night, for Gaius and they were such suit- 
able company that they could not tell how to 
part. Then after much talk of their Lord, 
themselves, and their journey, old Mr. Honest 
(he that put forth the riddle to Gaius) began 
to nod. Then said Great-heart, What, sir, 
you begin to be drowsy! come, rub up: now 
here is a riddle for you.f Then said Mr. 
Honest, Let us hear it. 

Then said Mr. Great-heart, 

" He that will kill must first be overcome : 
Who live abroad would, first must die at home." 

Ha ! said Mr. Honest, it is a hard one — hard 
to expound, and harder to practise. But come, 
landlord, said he, I will, if you please, leave 

* Here is a genuine discovery of a gracious heart, 
when it is delighted with spiritual company and con- 
versation and longs for its continuance. Is it so with 
you, reader ? 

f Mind this: when one pilgrim observes that a 
brother is inclined to be drowsy, it is his duty, and 
should be his practice, to endeavour to awaken, 
quicken, enliven,, and stir up such by spiritual hints. 



my part to you ; do you expound it, and I will 
hear what you say. 

No, said Gaius, it was put to you, and it is 
expected you should answer it. 

Then said the old gentleman, 

"He first by grace must conquer' d be 
That sin would mortify: 
Who tbat he lives would convince me, 
Unto himself must die." J 

It is right, said Gaius; good doctrine and 
experience teach this. For, until grace dis- 
plays itself, and overcomes the soul with its 
glory, it is altogether without heart to oppose 
sin : besides, if sin is Satan's cords by which 
the soul lies bound, how should it make resist- 
ance before it is loosed from that infirmity ? 
Nor will any that knows either reason or grace 
believe that such a man can be a living mon- 
ument of grace that is a slave to his own cor- 
ruption. And, now it comes in my mind, I 
will tell you a story worth the hearing : There 

Oh that this was more practised! Many blessings 
would be consequent upon it. 

\ Oh this dying to self, to self-righteous pride, vain- 
confidence, self-love, and self-complacency, is hard 
work to the old man ; yea, it is both impracticable and 
impossible to him. It is only grace yielded to that 
can conquer and subdue him. And where grace reigns 
this work is carried on day by day. 



THE PILGRIM'S PROGRESS. 



223 



were two men that went on pilgrimage; the 
one began when he was young, the other when 
he was old; the young man had strong corrup- 
tions to grapple with, the old man's were weak 
with the decays of nature: the young man 
trod his steps as even as did the old one, and 
was every way as light as he: who now, or 
which of them, had their graces shining clear- 
est, since both seemed to be alike ? 

Honest. The young man's, doubtless. For 
that which heads it against the greatest oppo- 
sition gives best demonstration that it is 
strongest; especially when it also holdeth pace 
with that that meets not with half so much, as 
to be sure old age does not. Besides, I have 
observed that old men have blessed themselves 
with this mistake — namely, taking the decays 
of nature for a gracious conquest over corrup- 
tions, and so have been apt to beguile them- 
selves. Indeed, old men that are gracious are- 
best able to give advice to them that are young, 
because they have seen most of the emptiness 
of things ; but yet, for an old and a young 
man to set out both together, the young one 
has the advantage of the fairest discovery of a 
work of grace within him, though the old 
man's corruptions are naturally the weakest. 

Thus they sat talking till break of day. 
Now when the family was up, Christiana bid 
her son James that he should read a chapter : 
so he read the fifty-third of Isaiah. When he 
had done, Mr. Honest asked why it was said 
that the Saviour is said to come " out of a dry 
ground," and also that he had "no form of 
comeliness in him ?" 

Then said Mr. Great-heart, To the first I an- 
swer, Because the church of the Jews, of which 
Christ came, had then lost almost all the sap 
and spirit of religion. To the second I say, 
The words are spoken in the person of unbe- * 
lievers, who, because they want the eye that 
can see into our Prince's heart, therefore judge 
of him by the meanness of his outside. Just 
like those that know not that precious stones 
are covered over with a homely crust, who, 
when they have found one, because they know 
not what they have found, cast it again away, 
as men do a common stone. 

Well, said Gaius, now you are here, and 
since, as I know, Mr. Great-heart is good at 
his weapons, if you please, after we have re- 
freshed ourselves, we will walk into the fields, 



* After feeding, pilgrims are to prepare for fighting. 
They are not to eat in order to pamper their lusts, but 
to strengthen their bodies and souls, that they may be 



to see if we can do any good. About a mile 
from hence there is one Slay-good, a giant, 
that does much annoy the King's highway in 
these parts, and I know whereabout his haunt 
is : he is master of a number of thieves. It 
would be well if we could clear these parts of 
him* 

So they consented and went, Mr. Great-heart 
with his sword, helmet, and shield, and the 
rest with spears and staves. 

When they came to the place where he was, 
they found him with one Feeble-mind in his 
hand, whom his servants had brought unto 
him, having taken him in the way ; now the 
giant was rifling him, with a purpose, after 
that, to pick his bones, for he was of the na- 
ture of flesh-eaters. 

Well, so soon as he saw Mr. Great-heart and 
his friends at the mouth of his cave with their 
weapons, he demanded what they wanted. 

Great-heart. We want thee, for we are come 
to revenge the quarrels of the many that thou 
hast slain of the pilgrims, when thou hast 
dragged them out of the King's highway, 
wherefore come out of thy cave. So he armed 
himself and came out ; and to the battle they 
went, and fought for above an hour, and then 
stood still to take wind. 

Then said the giant, Why are you here on 
my ground ? 

Great-heart. To revenge the blood of pil- 
grims, as I also told thee before. So they went 
to it again, and the giant made Mr. Great-heart 
give back ; but he came up again, and in the 
greatness of his mind he let fly with such 
stoutness at the giant's head and sides that he 
made him let his weapon fall out of his hand ; 
so he smote and slew him, and cut off his head 
and brought it away to the inn. He also took 
Feeble-mind, the pilgrim, and brought him 
with him to his lodgings. When they were 
come home they showed his head to the fam- 
ily, and set it up, as they had done others be- 
fore, for a terror to those that shall attempt to 
do as he hereafter. 

Then they asked Mr. Feeble-mind how he 
fell into his hands ? 

Then said the poor man, I am a sickly man, 
as you see, and because death did usually once 
a day knock at my door, I thought I should 
never be well at home; so I betook myself to 
a pilgrim's life, and have travelled hither from 
the town of Uncertain, where I and my father 



stronger in the Lord, and in the power of his might to 
fight and conquer every enemy. 



224 



BUNYAN'S COMPLETE WORKS. 



were born. I am a man of no strength at all 
of body, nor yet of mind; but would, if I 
could, though I can but crawl, spend my life 
in a pilgrim's way.* When I came at the 
gate that is at the head of the way, the Lord 
of that place did entertain me freely ; neither 
objected he against my weakly looks nor 
against my feeble mind, but gave me such 
things as were necessary for my journey, and 
bid me hope to the end. When I came to the 
house of the Interpreter, I received much 
kindness there ; and because the hill of Diffi- 
culty was judged too hard for me, I was carried 
up that by one of his servants. Indeed, I have 
found much relief from pilgrims, though none 
were willing to go softly as I am forced to do ; 
yet still, as they came on, they bid me be of 
good cheer, and said that it was the will of 
their Lord that "comfort" should be given to 
the "feeble-minded," (1 Thess. v. 14,) and so 
went on their own pace. When I was come to 
Assault-lane, then this giant met with me and 
bid me prepare for an encounter; but, alas! 
feeble one that I was, I had more need of a 
cordial : so he came up and took me. I con- 
ceited he should not kill me. Also, when he 
had got me into his den, since I went not with 
him willingly, I believed I should come out 
alive again ; for I have heard that not any 
pilgrim that is taken captive by violent hands, 
if he keeps heart-whole towards his Master, is, 
by the laws of providence, to die by the hand 
of the enemy. Kobbed I looked to be, and 
robbed to be sure I am ; but I am, as you see, 
escaped with life, for the which I thank my 
King as author and you as the means. Other 
brunts I also look for, but this I have resolved 
on — to wit, to run when I can. to go when I 
cannot run, and to creep when I cannot go. 
As to the main, I thank Him that loved me, 
I am fixed ; my way is before me, my mind is 
beyond the river that has no bridge, though I 
am, as you see, but of a feeble mind.f 

Then said old Mr. Honest, Have not you 
some time ago been acquainted with one Mr. 
Fearing, a pilgrim ? 

* All pilgrims are not alike vigorous, strong, and 
lively. Some are weak, creep and crawl on in the 
ways of the Lord. No matter ; if there be but a pil- 
grim's heart, all shall be well at last, for Omnipotence 
itself is for us: and then we may boldly ask while 
we are obedient to the truth, Who shall be against 
us ? 

f What a sweet, simple relation is here ! doth it not 
suit many a feeble-minded Christian ? Poor soul, weak 
as he was, yet his Lord provided against his danger. 
He sent some strong ones to his deliverance and to 



Feeble-mind. Acquainted with him ! yes : he 
came from the town of Stupidity, which lies 
four degrees northward of the city of Destruc- 
tion, and as many off of where I was born ; 
yet we were well acquainted, for indeed he was 
my uncle, my father's brother ; he and I have 
been much of a temper : he was a little shorter 
than I, but yet we were much of a complex- 
ion. 

Honest. I perceive you know him ; and I am 
apt to believe also that you are related one to 
another, for you have his whitely look, a cast 
like his with your eye, and your speech is 
much alike. 

Feeble-mind. Most have said so that have 
known us both ; and, besides, what I have 
read in him I have for the most part found in 
myself. 

Come, sir, said good Gaius, be of good 
cheer ; you are welcome to me and to my 
house, and what thou hast a mind to, call for 
freely ; and what thou wouldst have my serv- 
ants do for thee, they will do with a ready mind. 

Then said Mr. Feeble-mind, This is an un- 
expected favour, and as the sun shining out of 
a very dark cloud. Did Giant Slay-good in- 
tend me this favour when he stopped me and 
resolved to let me go no further? Did he in- 
tend that after he had rifled my pocket I should 
go to " Gaius mine host?" Yet so it is.J 

Now, just as Mr. Feeble-mind and Gaius 
were thus in talk, there comes one running 
and called at the door, and . told that about a 
mile and a half off there was one Mr. Not- 
right, a pilgrim, struck dead upon the place 
where he was, with a thunderbolt. 

Alas ! said Mr. Feeble-mind, is he slain ? 
He overtook me some days before I came so 
far as hither^ and would be my company- 
keeper; he also was with me when Slay-good 
the giant took me, but he was nimble of his 
heels and escaped : but it seems he escaped to 
die, and I was taken to live. || 

" What one would think doth seek to slay outright 
Oft-times delivers from the saddest plight. 

slay his enemy. Mind his belief, even in his utmost 
extremity. Learn somewhat from this Feeble-mind. 

J Oh how sweet to reflect the most gigantic enemies 
shall be conquered, and their most malicious designs 
shall be overruled for our good ! Yea, what they in- 
tend for our ruin shall be made to work for our health 
and prosperity. 

|| See the various dealings of God, and more and 
more adore him in all his ways of providence and grace. 

" Know all the ways of God to men are just ; 
And where you can't unriddle learn to trust." 



THE PILGRIM'S PROGRESS. 



225 



That very providence whose face is death 

Doth ofttimes to the lowly life bequeath. 

I taken was, he did escape and flee ; 

Hands cross'd gave death to him and life to me." 

Now about this time Matthew and Mercy- 
were married : * also Gaius gave his daughter 
Phebe to James, Matthew's brother, to wife. 
After which time they stayed about ten days 
at Gaius's house, spending their time and the 
seasons like as pilgrims used to do. 

When they were to depart, Gaius made them 
a feast, and they did eat and drink and were 
merry. Now the hour was come that they 
must be gone; wherefore Mr. Great-heart 
called for a reckoning. But Gaius told him 
that at his house it was not the custom of pil- 



grims to pay for their entertainment. He 
boarded them by the year, but looked for his 
pay from the Good Samaritan, who had prom- 
ised him, at his return, whatsoever charge he 
was at with them, faithfully to repay him. 
Luke. x. 34, 35. Then said Mr. Great-heart to 
him, "Beloved, thou doest faithfully whatso- 
ever thou doest to the brethren and to stran- 
gers, which have borne witness of thy charity 
before the Church, whom if thou yet bring 
forward on their journey after a godly sort, 
thou shalt do well." 3 John 5, 6. 

Then Gaius took his leave of them all and 
his children, and particularly of Mr. Feeble- 
mind: he also gave him something to drink 
by the way. 



CHAPTER XII. 

The Pilgrims are joined by Mf. Ready-to-halt, and proceed to the town of Vanity, where 
they are agreeably lodged by Mr. Mnason, and meet with agreeable company. — They en- 
counter a formidable Monster. 



Now Mr. Feeble-mind, when they were go- 
ing out at the door, made as if he intended to 
linger. The which when Mr. Great-heart es- 
pied, he said, "Come, Mr. Feeble-mind, pray 
do you go along with us. I will be your con- 
ductor, and you shall fare as the rest." 

Feeble-mind. Alas! I want a suitable com- 
panion ; you are all lusty and strong ; but I, as 
you see, am weak. I choose therefore rather 
to come behind, lest by reason of my many in- 
firmities, I should be both a burden to myself 
and to you. I am, as I said, a man of a weak 
and feeble mind, and shall be offended and 
made weak at that which others can bear. I 
shall like no laughing ; I shall like no gay at- 
tire; I shall like no unprofitable questions. 
Nay, I am so weak a man as to be offended at 
that which others have a liberty to do. I do 
not know all the truth : I am a very ignorant 
Christian man: sometimes, if I hear some re- 
joice in the Lord, it troubles me, because I 
cannot do so too. It is with me as it is with a 
weak man among the strong, or as a lamp de- 
spised. He that is ready to slip with his feet 

* The reader may remember that Mercy had some 
time before refused the addresses of Mr. Brisk, alleg- 
ing that she was determined not to have a clog to her 
soul; but now the Lord provides an helpmeet for her 
in Matthew, a sincere young pilgrim. Happy is the 
match which is made in the Lord, and the partners 
who are united in eternal bonds ! 

f What an open, ingenuous confession is here ! 
15 



is as a lamp despised in the thought of him that 
is at ease, (Job xii. 5;) so that I know not 
what to do.f 

But, brother, said Mr. Great-heart, I have it 
in commission to " comfort the feeble-minded" 
and to support the weak. You must needs go 
along with us : we will wait for you, we will 
lend you our help, we will deny ourselves of 
some things, both opinionative and practical, 
for your sake ; we will not enter into " doubt- 
ful disputations " before you ; we will be made 
all things to you rather than you shall be left 
behind.^ Rom. xiv.; 1 Cor. viii. 9, 13; ix. 
32. 

Now all this while they were at Gaius's door ; 
and behold, as they were thus in the heat of 
their discourse, Mr. Ready-to-halt came by 
with his crutches in his hand, and he also was 
going on pilgrimage. Ps. xxxviii. 17. 

Then said Mr. Feeble-mind to him, How 
earnest thou hither? I was but now complain- 
ing that I had not a suitable companion, but 
thou art according to my wish. Welcome, 
welcome, good Mr. Ready-to-halt: I hope thou 
and I may be some help. 

Though feeble in mind, he was strong in wisdom and 
sound judgment. 

| Oh that this were more practised among Chris- 
tians of different standing, degrees, and judgment ! 
If they who are strong were thus to bear with the 
weak, as they ought, how much more love, peace, and 
unanimity would prevail ! 



226 



BUNYAN'S COMPLETE WORKS. 



Beady-to-halt, I shall be glad of thy com- 
pany, said the other; and, good Mr. Feeble- 
mind, rather than we will part, since we are 
thus happily met, I will lend thee one of my 
crutches. * 

Feeble-mind. Nay, said he, though I thank 
thee for thy good- will, I am not inclined to 
halt before I am lame. Howbeit, I think, 
when occasion is, it may help me against a dog. 

Ready-to-halt. If either myself or my crutches 
can do thee a pleasure, we are both at thy com- 
mand, good Mr. Feeble-mind. 

Thus therefore they Avent on: Mr. Great- 
heart and Mr. Honest went before, Christiana 
and her children went next, and Mr. Feeble- 
mind and Mr. Eeady-to-halt came behind with 
his crutches. Then said Mr. Honest, Pray, 
sir, now we are upon the road, tell us some 
profitable things of some that are gone on pil- 
grimage before us. 

Great-heart. With a good will. I suppose 
you have heard how Christian of old did meet 
with Apollyon in the Valley of Humiliation, 
and also what hard work he had to go through 
the Valley of the Shadow of Death. Also, I 
think you cannot but have heard how Faithful 
was put to it by Madam Wanton, with Adam 
the First, with one Discontent, and Shame; 
four as deceitful villains as a man can meet 
with upon the road. 

Honest. Yes, I believe I heard of all this : 
but indeed good Faithful was hardest put to it 
by Shame ; he was an unwearied one. 

Great-heart. Ay; for, as the pilgrim well 
said, he of all men had the wrong name. 

Honest. But pray, sir, where was it that 
Christian and Faithful met Talkative? That 
same was a notable one. 

Great-heart. He was a confident fool; yet 
many follow his ways. 

Honest. He had like to have beguiled Faith- 
ful. 

Great-heart. Ay, but Christian put him into 
a way quickly to find him out. 

Thus they went on till they came to the 
place where Evangelist met with Christian 
and Faithful, and prophesied to them what 
they should meet with at Vanity Fair. 



* Excellent ! See the nature of Christian love; ever 
to be ready to spare to a brother what we ourselves 
have occasion for. Love looketh not at the things of 
our own, but to provide for the wants of others. 

f Nothing more profitable than conversing on the 
faith, valour and success of those who have gone be- 
fore us, with their trials, enemies, and dangers, yet 
how gloriously they fought their way through all, and 



Then said their guide, Hereabouts did 
Christian and Faithful meet with Evangelist, 
who prophesied to them of what troubles they 
should meet with at Vanity Fair. 

Honest. Say you so? I dare say it was a 
hard chapter that then he did read unto them. 

Great-heart. It was so, but then he gave them 
encouragement withal. But what do we talk 
of them ? they were a couple of lion-like men ; 
they had set their faces like flints. Do not you 
remember how undaunted they were when they 
stood before the judge? 

Honest. Well, Faithful bravely suffered. 

Great-heart. So he did, and as brave things 
came on't : for Hopeful and some others, as the 
story relates, were converted by his death. 

Honest. Well, but pray go on ; for you are 
well acquainted with things.f 

Great-heart. Above all that Christian met 
with after he had passed through Vanity Fair, 
one By-ends was the arch one. 

Honest. By-ends ! What was he ? 

Great-heart. A very arch fellow, a down- 
right hypocrite ; one that would be religious 
which way ever the world went : but so cun- 
ning that he would be sure never to lose or 
suffer for it. He had his mode of religion for 
every fresh occasion, and his wife was as good 
at it as he. He would turn and change from 
opinion to opinion : yea, and plead for so doing 
too. But, as far as I could learn, he came to 
an ill end, with his by-ends ; nor did I ever hear 
that any of his children were ever of any es- 
teem with any that truly fear God. 

Now by this time they were come within 
sight of the town of Vanity, where Vanity 
Fair is kept. So when -they saw that they were 
so near the town, they consulted with one an- 
other how they should pass through the town, 
and some said one thing, and some another. 
At last Mr. Great-heart said, I have, as you 
may understand, often been a conductor of 
pilgrims through this town: now I am ac- 
quainted with one Mr. Mnason, a Cyprusian 
by nation, and an old disciple, at whose house 
we may lodge. If you think good, said he, we 
will turn in there. % 

Content, said old Honest; Content, said 



came off more than conquerors over all. Pilgrims 
love to hear these things. 

\ How happy to find a house in Vanity Fair whose 
Master will receive and entertain pilgrims ! Blessed 
be God for the present revival of religion in our day, 
and for the many houses that are open to the friends 
of the Lamb ! The hearts of the masters of which he 
opens. 



THE PILGRIM'S PROGRESS. 



227 



Christiana; Content, said Mr. Feeblc-mind ; 
and so they said all. Now you must think it 
was eventide by that they got to the outside of 
the town, but Mr. Great-heart knew the way to 
the old man's house. So thither they came ; 
and he called at the door, and the old man 
within knew his tongue as soon as ever he 
heard it ; so he opened and they all came in. 
Then said Mnason their host, " How r far have 
ye come to-day ?" So they said, " From the 
house of Gaius our friend." " I promise you," 
said he, "you have gone a good stitch; you 
may well be weary ; sit down . " So they sat down. 

Then said their guide, " Come, what cheer, 
good sirs ? I dare say you are welcome to my 
friend." 

I also, said Mr. Mnason, do bid you wel- 
come : and whatever you want do but say, and 
we will do w^hat we can to get it for you. 

Honest. Our great want, a while since, was 
harbour and good company ; and now I hope 
we have both * 

Mnason. For harbour, you see what it is ; 
but for good company, that will appear in the 
trial. 

Well, said Mr. Great-heart, will you have 
the pilgrims into their lodgings ? 

I will, said Mr. Mnason. So he had them 
to their respective places : and also showed 
them a very fair dining-room, where they 
might be and sup together, until time was 
come to go to rest. 

Now when they were set in their places, and 
were a little cheery after their journey, Mr. 
Honest asked his landlord if there were any 
store of good people in the town ? 

Mnason. We have a few, for indeed they are 
but a few when compared w T ith them on the 
other side. 

Honest. But how shall we do to see some of 
them ? for the sight of good men to them that 
are going on pilgrimage is like to the appear- 
ing of the moon and stars to them that are 
going a journey.f 

Then Mr. Mnason stamped with his foot, 
and his daughter Grace came up ; so he said 
unto her, Grace, go you, tell my friends, Mr. 
Contrite, Mr. Holy-man, Mr. Love-saints, Mr. 

* Under all our wants may we not say, with our 
Father Abraham, God will provide ? Gen. xxii. 8. 

| The inquiry of disciples after suitable company 
discovers that they, with David, love the Lord's saints, 
and in the excellent of the earth is all their delight. 
Ps. xvi. 3. A genuine discovery this of a gracious 
heart. 

% A precious prayer for the best of blessings. 



Dare-not-lie, and Mr. Penitent, that I have a 
friend or two at my house that have a mind 
this evening to see them. 

So Grace went to call them, and they came ; 
and, after salutation made they sat down to- 
gether at the table. 

Then said Mr. Mnason, their landlord, My 
neighbours, I have, as you see, a company of 
strangers come to my house : they are pilgrims ; 
they come from afar and are going to Mount 
Zion. But who, quoth he, do you think this 
is? (pointing his fingers at Christiana.) It is 
Christiana, the wife of Christian, that famous 
pilgrim, who, w T ith Faithful his brother, were 
so shamefully handled in our town. At that 
they stood amazed, saying, We little thought 
to see Christiana when Grace came to call us : 
w 7 herefore this is very comfortable surprise. 
Then they asked her about her welfare, and if 
these young men were her husband's sons. 
And when she told them they were, they said 
to the lads, " The King whom you love and 
serve make you as your father, and bring you 
where he is in peace." % 

Then Mr. Honest, when they were all sat 
down, asked Mr. Contrite and the rest in what 
posture their town was at present. 

Contrite. You may be sure we are full of 
hurry in fair-time. It is hard keeping our 
hearts and spirits in good order, when w T e are 
in a cumbered condition. He that lives in 
such a place as this, and that has to do with 
such as we have, has need of an item, to cau- 
tion him to take heed every moment of the day. || 

Honest. But how are your neighbours now 
for quietness ? 

Contrite. They are much more moderate now 
than formerly. You know how Christian and 
Faithful were used at our town ; but of late, I 
say, they have been far more moderate. I think 
the blood of Faithful lieth with a load upon 
them till now, for since they burned him they 
have been ashamed to burn any more ; in those 
days we were afraid to walk the streets, but 
now we can show our heads. Then the name 
of a professor was odious : now, especially in 
some parts of our town, (for you know our 
town is large,) religion is counted honourable, $ 

|| Mind this hint. May it kindle a sense of danger, 
and excite caution. 

§ It is a merey, when open persecution for the word 
abates and religion is more respected ; but how do pro- 
fessors in such times get cold and dead, grow formal 
and worldly ! The smiles of the town of Vanity often 
prove more injurious than its frowns. Be on your 
guard, pilgrims ! 



228 



BUNYAN'S COMPLETE WORKS. 



Then said Mr. Contrite to them, Pray how 
fareth it with you in your pilgrimage ? How 
stands the country affected towards you ? 

Honest. It happens to us as it happeneth to 
wayfaring men : sometimes our way is clean, 
sometimes foul, sometimes up hill, sometimes 
down hill ; we are seldom at a certainty ; the 
wind is not always on our backs, nor is every 
one a friend that we meet with in the way. We 
have met with some notable rubs already, and 
what are yet behind we know not ; but for the 
most part we find it true that has been talked 
of old : " A good man must suffer trouble." 

Contrite. You talk of rubs : what rubs have 
you met withal ? 

Honest. Nay, ask Mr. Great-heart, our guide, 
for he can give the best account of that. 

Great-heart. We have been beset two or three 
times already. First, Christiana and her chil- 
dren were beset with two ruffians that they 
feared would take away their lives. We were 
beset with Giant Bloody-man, Giant Maul, and 
Giant Slay-good. Indeed, we did rather beset 
the last than were beset of him. And thus it 
was : After we had been some time at the house 
of Gaius, "mine host, and of the whole 
Church," we were minded upon a time to take 
our weapons with us, and to go see if we could 
light upon any of those that were enemies of 
pilgrims ; for we heard that there was a nota- 
ble one thereabouts. Now Gaius knew his 
haunt better than I, because he dwelt there- 
about ; so we looked and looked, till at last we 
discerned the mouth of his cave; then were 
we glad and plucked up our spirits. So we ap- 
proached up to his den : and, lo, when we came 
there he had dragged by mere force into his 
net this poor man, Mr. Feeble-mind, and was 
about to bring him to his end. But when he 
saw us, supposing, as we thought, he had an- 
other prey, he left the poor man in his house 
and came out. So we fell to it full sore, and 
he lustily laid about him, but in conclusion he 
was brought down to the ground and his head 
cut off, and set up by the wayside for a terror 
to such as should after practise such ungodli- 
ness. That I tell you the truth here is the 
man himself to affirm it, who was as a lamb 
taken out of the mouth of the lion. 

Then said Mr. Feeble-mind, I found this 
true, to my cost and comfort — to my cost, when 
he threatened to pick my bones every moment ; 
and to my comfort, when I saw Mr. Great-heart 

* This is a sound speech. Lord, grant that we, who 
profess thy holy name, may take good heed to this. It 
is a word of conviction to many. 



and his friends, with their weapons, approach 
so near for my deliverance. 

Then said Mr. Holy-man, There are two 
things that they have need to be possessed of 
that go on pilgrimage— courage and an unspotted 
life. If they have not courage, they can never 
hold on their way ; and if their lives be loose, 
they will make the very name of a pilgrim 
stink* 

Then said Mr. Love-saint, I hope this cau- 
tion is not needful among you : but truly there 
are many that go upon the road that rather de- 
clare themselves strangers to pilgrimage than 
strangers and pilgrims in the earth. 

Then said Mr. Dare-not-lie, It is true, they 
neither have the pilgrim's weed nor the pil- 
grim's courage : they go not uprightly, but all 
awry with their feet : one shoe goeth inward, 
another outward, and their hosen out behind, 
here a rag and there a rent, to the disparage- 
ment of their Lord.f 

These things, said Mr. Penitent, they ought • 
to be troubled for ; nor are the pilgrims like to 
have that grace upon them and their pilgrim's 
progress as they desire until the way is cleared 
of such spots and blemishes. 

Thus they sat talking and spending the 
time until the supper was set upon the table. 
Upon which they went and refreshed their 
weary bodies ; so they went to rest. Now they 
stayed in the fair a great while at the house 
of Mr. Mnason, who in process of time gave 
his daughter Grace unto Samuel, Christiana's 
son, and his daughter Martha to Joseph. 

The time, as I said, that they lay here was 
long, for it was not now as in former times. 
Wherefore the pilgrims grew acquainted with 
many of the good people of the town, and did 
them what service they could. Mercy, as she 
was wont, laboured much for the poor ; where- 
fore their bellies and backs blessed her, and she 
was there an ornament to her profession. And 
to say the truth for Grace, Phebe, and Martha, 
they were all of a very good nature, and did 
much good in their places. They were also all 
of them very fruitful ; so that Christian's name, ' 
as was said before, was like to live in the world. 

While they lay here there came a monster 
out of the woods and slew many of the people 
of the town. It would also carry away their 
children and teach them to suck its whelps. 
Now no man in the town durst so much as face 
this monster, but all men fled when they heard 
the noise of his coming. The monster was 

f An excellent observation and a just reproof. May 
it carry conviction to the heart of those it suits ! 



THE PILGRIM 

like unto one beast upon the earth : its body 
was " like a dragon, and it had seven heads and 
ten horns." Rev. xii. 3. It made great havoc 
of children, and yet it was governed by a wo- 
man. This monster propounded conditions to 
men, and such men as loved their lives more 
than their souls accepted of those conditions. 

Now Mr. Great-heart, together with those 
who came to visit the pilgrims at Mr. Mnason's 
house, entered into a covenant to go and en- 
gage this beast, if perhaps they might deliver 
the people of this town from the paws and 
mouth of this so devouring a serpent. 

Then did Mr. Great-heart, Mr. Contrite, Mr. 
Holy-man, Mr. Dare-not-lie, and Mr. Peni- 
tent, with their weapons, go forth to meet 
him. Now the monster, at first, was very 
rampant, and looked upon these enemies 
with great disdain; but they so belaboured 
him, being sturdy men-at-arms, that they 
made him make a retreat; so they came home 
to Mr. Mnason's house again. 



'S PROGRESS. 229 

The monster,* you must know, had his cer- 
tain seasons to come out in and to make his 
attempts upon the children of the people of 
the town : also these seasons did these valiant 
worthies watch him in, and did continually 
assault him ; insomuch that, in process of 
time, he became not only wounded, but lame ; 
also he had not made the havoc of the towns- 
men's children as formerly he had done. And 
it is verily believed by some that this beast 
will certainly die of his wounds. This there- 
fore made Mr. Great-heart and his fellows of 
great fame in this town ; so that many of the 
people that wanted their taste of things yet 
had a reverent esteem and respect for them. 
Upon this account therefore it was that these 
pilgrims got not much hurt here. True, 
there were some of the baser sort that could 
see no more than a mole nor understand no 
more than a beast, — these had no reverence 
for these men, nor took notice of their valour 
and adventures. 



CHAPTER XIII. 

The Pilgrims kill Giant Despair and his wife, and totally demolish his castle. — They pro- 
ceed to the Delectable Mountains. 



Well, the time drew on that the pilgrims 
must go on their way ; therefore they prepared 
for their journey. They sent for their friends ; 
they conferred with them ; they had some time 
set apart therein to commit each other to the 
protection of their Prince. There were again 
that brought them of such things as they had 
that were fit for the weak and the strong, for 
the women and the men, and so laded them 
with such things as were necessary. Acts 
xxviii. 10. Then they set forward on their 
way, and their friends accompanying them so 
far as was convenient, they again committed 
each other to the protection of their King, 
and departed. 

They, therefore, that were of the pilgrims' 
company went on, and Mr. Great-heart w r ent 
before them; now the women and children 
being weakly, they were forced to go as they 

* This refers (observes the Rev. Mr. Scott) to the 
prevalence of popery for some time before the Revo- 
lution in 1688, by which many nominal Protestants 
•were drawn aside, and numbers of children educated 
in the principles of darkness and superstition. The 
favour and frown of the prince and his party operated 
so powerfully that worldly men in general yielded to 



could bear ; by this means Mr. Ready-to-halt 
and Mr. Feeble-mind had more to sympathize 
with their condition. 

When they were gone from the townsmen, 
and when their friends had bid them farewell, 
they quickly came to the place where Faithful 
was put to death : therefore they made a stand, 
and thanked Him that had enabled him to 
bear his cross so well ; and the rather because 
they now found that they had a benefit by 
such a man's sufferings as he was. They 
went on, therefore, after this, a good way 
further, talking of Christian and Faithful, 
and how Hopeful joined himself to Christian 
and that Faithful was dead. 

Now they were come up the hill Lucre, 
where the silver mine was which took Demas 
off from his pilgrimage, and into which, as 
some think, By-ends fell and perished : where- 

the imposition; but several persons among the Non- 
conformists, as well as in the Established Church, did 
eminent service at this crisis by their preaching and 
writings, in exposing the delusions and abominations of 
the adherents to the papal see : and these endeavours 
were eventually the means of overturning the plan 
formed for the re-establishment of popery in Britain. 



230 



BUNYAN'S COMPLETE WORKS. 



fore they considered that. But when they 
were come to the old monument that stood 
over against the hill Lucre — to wit, to the 
pillar of salt that stood also within the view 
of Sodom and its stinking lake — they mar- 
velled, as did Christian before, that men of 
that knowledge and ripeness of wit, as they 
were, should be so blind as to turn aside here. 
Only they considered again that nature is not 
affected with the harms that others have met 
with, especially if that thing upon which they 
look has an attracting virtue upon the foolish 
eye. 

I saw now that they went on till they came 
to the river that was on this side of the De- 
lectable Mountains — to the river where the 
fine trees grow on both sides, and whose leaves, 
if taken inwardly, are good against surfeits, 
(Ps. xxiii. ;) where the meadows are green all 
the year long and where they might lie down 
safely. By this river side, in the meadows, 
there were cotes and folds for sheep, a house 
built for the nourishing and bringing up those 
lambs, the babes of those women that go on 
pilgrimage. Also there was here one that was 
entrusted with them, who could have compas- 
sion and could gather these lambs with his 
arm and carry them in his bosom, and that 
could gently lead those that were with young. 
Heb. v. 2 ; Isa. lxiii. Now to the care of this 
man Christiana admonished her four daugh- 
ters to commit their little ones, that by these 
waters they might be housed, harboured, suc- 
coured, and nourished, and that none of them 
might be lacking in time to come. This man, 
if any of them go astray or be lost, will bring 
them back again; he will also bind up that 
which was broken and will strengthen them 
that are sick. Jer. xiii. 4; Ezek. xxxiv. 11, 16. 
Here they will never want meat, drink, and 
clothing ; here they will be kept from thieves, 
and robbers ; for this man will die before one 
of those committed to his trust shall be lost. 
Besides, here they shall be sure to have good 
nurture and admonition : and shall be taught 
to walk in right paths ; and that, you know, is 
a favour of no small account. 

Also here, as you see, are delicate waters, 
pleasant meadows, dainty flowers, variety of 
trees, and such as bear wholesome fruit — fruit 
not like that which Matthew eat of, that fell over 
the wall out of Beelzebub's garden ; but fruit 



* Here we frequently find our author speaking of 
our Lord and Saviour as Man. He excels in this. It 
were to be wished that authors and preachers wrote 



that procureth health where there is none, and 
that continueth and increaseth where it is.* 

So they were content to commit their little 
ones to him ; and that which was also an en- 
couragement to them so to do was, that all this 
was to be at the charge of the King ; and so 
was an hospital to young children and orphans. 

Now they went on: and when they were 
come to By-path Meadow, to the stile over 
which Christian went with his fellow Hopeful, 
when they were taken by Giant Despair and 
put into Doubting Castle, they sat down and 
consulted what was best to be done; to wit, 
now they were so strong, and had got such a 
man as Mr. Great-heart for their conductor, 
whether they had not best to make an attempt 
upon the giant, demolish his castle, and if 
there were any pilgrims in it to set them at 
liberty, before they went any further. So one 
said one thing, and another said to the contrary. 
One questioned if it was lawful to go upon un- 
consecrated ground ; another said they might, 
provided their end was good. But Mr. Great- 
heart said, Though that assertion offered last 
cannot be universally true, yet I have a com- 
mandment to resist sin, to overcome evil, to 
fight the good fight of faith : and, I pray, with 
whom should I fight this good fight if not with 
Giant Despair? I will therefore attempt the 
taking away of his life and the demolishing of 
Doubting Castle. Then said he, "Who will 
go with me ?" Then said old Honest, " / will." 
"And so we will too," said Christiana's four 
sons, Matthew, Samuel, James, and Joseph, 
for they were young men and strong. 1 John 
ii. 13, 14. 

So they left the women on the road, and 
with them Mr. Feeble-mind and Mr. Eeady-to- 
halt with his crutches, to be their guard until 
they came back ; for in that place, though 
Giant Despair dwelt so near, they keeping in 
the road, "a little child might lead them." 
Isa. xi. 6. 

So Mr. Great-heart, old Honest, and the four 
young men went to go up to Doubting Castle 
to look for Giant Despair. When they came 
at the castle gate they knocked for entrance 
with an unusual noise. With that the old 
giant comes to the gate, and Diffidence his wife 
follows. Then said he, " Who and what is he 
that is so hardy as after this manner to molest 
the Giant Despair? Mr. Great-heart replied, 



and spake more frequently of the manhood of Jesus, 
who was a perfect Man, like unto vis in all things ex- 
cept sin. 



THE PILGRIM'S PROGRESS. 



231 



" It is I, Great-heart, one of the King of the 
Celestial Country's conductors of pilgrims to 
their place; and I demand of thee that thou 
open thy gates for my entrance ; prepare thy- 
self also to fight, for I am come to take away 
thy head and to demolish Doubting Castle." 

Now Giant Despair, because he was a giant, 
thought no man could overcome him; and 
again thought he, ''Since heretofore I have 
made a conquest of angels, shall Great-heart 
make me afraid?" So he harnessed himself 
and went out : he had a cap of steel upon his 
head, a breastplate of fire girded to him, and 
he came out in iron shoes with a great club in 
his hand. Then these six men made up to 
him, and beset him behind and before: also 
when Diffidence, the giantess, came up to help 
him, old Mr. Honest cut her down at one blow. 
Then they fought for their lives, and Giant 
Despair was brought down to the ground, but 
was very loth to die ; he struggled hard, and 
had, as they say, as many lives as a cat ; but 
Great-heart was his death, for he left him not 
till he had severed his head from his shoulders.* 

Then they fell to demolishing Doubting 
Castle ; and that, you know, might with ease 
be done, since Giant Despair was dead. They 
were seven days in destroying of that : and in 
it, of pilgrims, they found one Mr. Despond- 
ency, almost starved to death, and one Much- 
afraid, his daughter; these two they saved 
alive. But it would have made you wonder to 
have seen the dead bodies that lay here and 
there in the castle-yard, and how full of dead 
men's bones the dungeon was. 

When Mr. Great-heart and his companions 
had performed this exploit, they took Mr. De- 
spondency, and his daughter Much-afraid into 
their protection ; for they were honest people, 
though they were prisoners in Doubting Castle 
to that Giant Despair. They therefore, I say, 
took with them the head of the giant, (for his 
body they had buried under a heap of stones,) 
and down to the road and to their companions 
they came, and showed them what they had 
done. Now when Feeble-mind and Ready-to- 
halt saw that it was the head of Giant Despair 



* What cannot Great-heart do ? What feats not 
perform ? What victories not gain ? Who can stand 
before Great-heart? Diffidence shall fall and Giant 
Despair be slain by the power of Great-heart with 
the sword of the Spirit, which is the word of God ; 
(Eph. vi. 17;) even Despondency, though almost 
starved, shall be delivered, and his daughter, Much- 
afraid, shall be rescued. Oh for more of Great-heart's 
company ! 



indeed, they were very jocund and merry. 
Now Christiana, if need was, could play upon 
the viol, and her daughter Mercy upon the 
lute; so, since they were so merry disposed, 
she played them a lesson, and Ready-to-halt 
would dance. So he took Despondency's 
daughter, named Much-afraid, by the hand, 
and to dancing they went in the road. True, 
he could not dance without one crutch in his 
hand ; but I promise you he footed it well ; 
also, the girl was to be commended, for she 
answered the music handsomely. 

As for Mr. Despondency, the music was not 
much to him ; he was for feeding rather than 
dancing, for that he was almost starved. So 
Christiana gave him some of- her bottle of 
spirits for present relief, and then prepared 
him something to eat ; and in a little time the 
old gentleman came to himself, and began to 
be finely revived. 

Now I saw in my dream when all these 
things were finished Mr. Great-heart took the 
head of Giant Despair and set it upon a pole by 
the highway side, right over against a pillar 
that Christian erected for a caution to pilgrims 
that came after to take heed of entering into 
his grounds. 

Then he writ under it, upon a marble stone, 
these verses following : 

" This is the head of him whose name only 
In former time did pilgrims terrify. 
His castle's down,f and Diffidence, his wife. 
Brave Master Great-heart has bereft of life. 
Despondency, his daughter Much-afraid, 
Great-heart for them also the man has play'd. 
Who hereof doubts, if he'll but cast his eye 
Up hither, may his scruples satisfy. 
This head also, when doubting cripples dance, 
Doth show from fear they have deliverance." 

When those men had thus bravely showed 
themselves against Doubting Castle and had 
slain Giant Despair, they went forward, and 
went on till they came to the Delectable Moun- 
tains, where Christian and Hopeful refreshed 
themselves with the varieties of •the place. 
They also acquainted themselves with the 
shepherds there, who welcomed them, as they 

f The following lines contain an important truth, 
and deserve particular regard: 

Though Doubting Castle be demolished, 
And the Giant Despair hath lost his head, 
Sin can rebuild the castle, make't remain, 
And make Despair the giant live again. 

Excellent remark ! pray mind it. 



232 



BUNYAN'S COMPLETE WORKS. 



had done Christian before, unto the Delectable 
Mountains. 

Now the shepherds seeing so great a train 
follow Mr. Great-heart, (for with him they 
were well acquainted,) they said unto him, 
"Good sir, you have got a goodly company 
here; pray where did you find all these?" 

Great-heart. 

" First, here is Christiana and her train, 
Her sons and her sons' wives, who, like the wain 
Keep by the Pole, and do by compass steer 
From sin to grace, else they had not been here. 
Next here's old Honest come on pilgrimage; 
Ready-to-halt too, who, I dare engage, 
True-hearted is, and so is Feeble-mind, 
Who willing was not to be left behind. 
Despondency, good man, is coming after, 
And so also is Much-afraid, his daughter; 
May we have entertainment here, or must 
We further go ? Let's know whereon to trust." 

Then said the shepherds, This is a comfort- 
able company ; you are welcome to us, for we 
have for the feeble as for the strong: our 
Prince has an eye to what is done to the least 
of these, (Matt. xxv. 40;) therefore infirmity 
must not be a block to our entertainment. So 
they had them to the palace doors, and then 
said unto them, " Come in, Mr. Feeble-mind ; 
come in, Mr. Ready-to-halt; come in, Mr. De- 
spondency, and Miss Much-afraid, his daughter. 
These, Mr. Great-heart," said the shepherds to 
the guide, " we call in by name, for that they 
are most subject to draw back; but as for you 
and the rest that are strong, we leave you to 
your wonted . liberty." Then said Mr. Great- 
heart, " This day I see that grace doth shine 
in your faces, and that you are my Lord's 
shepherds indeed: for that you have not 
pushed these diseased neither with side nor 
shoulder, but have rather strewed their way 
into the palace with flowers, as you should." 
Ezek. xxxiv. 21. 

So the feeble and weak went in, and Mr. 
Great-heart and the rest did follow. When 
they were also set down, the shepherds said to 
those of the weaker sort, What is that you 
would have? For, said they, all things must 
be managed here to be the supporting of the 
weak as well as the warning of the unruly. 

So they made them a feast of things easy of 
digestion and that were pleasant to the palate 
and nourishing ; the which when they had re- 
ceived, they went to their rest, each one re- 
spectively unto his proper place. When morn- 
ing was come, because the mountains were 
high and the day clear, and because it was the 



custom of the shepherds to show the pilgrims, 
before their departure, some rarities, therefore, 
after they were ready and had refreshed them- 
selves, the shepherds took them out into the 
fields and showed them first what they had 
showed to Christian before. 

Then they had them to some new places. 
The first was Mount Marvel, where they looked 
and beheld a man at a distance that tumbled 
the hills about with words. Then they asked 
the shepherds what that should mean ? so they 
told them that this man was the son of one Mr. 
Great-grace, [of whom you read in the first 
part of the records of the Pilgrim's Progress,] 
and he is set there to teach pilgrims how to 
believe down or to tumble out of their way 
what difficulties they should meet with, by 
faith. Mark xi. 23, 24. Then said Mr. Great- 
heart, " I know him ; he is a man above many." 

Then they had them to another place, called 
Mount Innocence : and there they saw a man 
clothed in white, and two men, Prejudice and 
Ill-will, continually casting dirt upon him. 
Now, behold the dirt, whatsoever they cast 
at him, would in a little time fall off again, 
and his garment would look as clear as if no 
dirt had been cast thereat. Then said the pil- 
grims, What means this? The shepherds 
answered, This man is named Godly-man, and 
the garment is to show the innocency of his 
life. Now, those that throw dirt at him are 
such as hate his well-doing ; but as you see the 
dirt will not stick upon his clothes, so it shall 
be with him that lives truly innocent in the 
world. Whoever they be that would make 
such men dirty, they labour all in vain ; for 
God, by that a little time is spent, will cause 
that their innocence shall break forth as the 
light and their righteousness as the noonday. 

Then they took them and had them to 
Mount Charity, where they showed them a 
man that had a bundle of cloth lying before 
him, out of which he cut coats and garments 
for the poor that stood about him; yet his 
bundle or roll of cloth was never the less. 
Then said they, What should this be? This 
is, said the shepherds, to show you that he that 
has a heart to give of his labour to the poor 
shall never want wherewithal. " He that 
watereth shall be watered himself." And the 
cake that the widow gave to the prophet did not 
cause that she had ever the less in her barrel. 

They had them also to the place where they 
saw one Fool and one Want-wit washing of 
an Ethiopian, with an intention to make him 
white; but the more they washed him the 



THE PILGRIM'S PROGRESS. 



233 



blacker he was. They then asked the shep- 
herds what that should mean? So they told 
them, saying, Thus shall it be with the vile 
person ; all means used to get such a one a 
good name shall in conclusion tend but to 
make him more abominable. Thus it was 
with the Pharisees, and so it shall be with all 
hypocrites. 

Then said Mercy, the wife of Matthew, to 
Christiana her mother, I would, if it might be, 
see the hole in the hill, or that commonly 
called the by-way to hell. So her mother 
brake her mind to the shepherds. Then they 
went to the door, (it was on the side of an hill,) 
and they opened it and bid Mercy hearken 
awhile. So she hearkened and heard one say- 
ing, " Cursed be my father for holding of my 
feet back from the way of peace and life!" 
And another said, " Oh that I had been torn 
in pieces before I had, to save my life, lost my 
soul !" And another said, " If I were to live 
again, how would I deny myself rather than 
come to this place !" Then there was as if the 
very earth groaned and quaked under the feet 
of this young woman for fear, so she looked 
white and came trembling away, saying, 
" Blessed be he and she that is delivered from 
this place !" 

Now when the shepherds had shown them 
all these things, then they had them back to 
the palace, and entertained them with what 
the house would afford : but Mercy, being a 
young and breeding woman, longed for some- 
thing that she saw there, but was ashamed to 
ask. Her mother-in-law then asked what she 
ailed, for she looked as one not well. Then 
said Mercy, There is a looking-glass hangs up 
in the dining-room, off which I cannot take 
my mind ; if therefore I have it not, I think I 
shall miscarry. Then said her mother, I will 
mention thy wants to the shepherds, and they 
will not deny it thee. But she said, I am 
ashamed that these men should know that I 
longed. Nay, my daughter, said she, it is no 
shame, but a virtue, to long for such a thing as 
that. So Mercy said, Then, mother, if you 
please, ask the shepherds if they are willing 
to sell it. 

Now the glass was one of a thousand. It 
would present a man, one way, with his own 
features exactly ; and turn it but another way, 
and it would show one the very face and si- 

* Oh what a blessed thing it is to long for the word 
of God, so as not to be satisfied without it, and to 
prize it above and beyond all other things ! Love to 
the word excites the soul to say with David, " I have 



militude of the Prince of the pilgrims himself. 
Yes, I have talked with them that can tell, and 
they have said that they have seen the very 
crown of thorns upon his head by looking in 
that glass; they have therein also seen the 
holes in his hands, in his feet, and his side. 
Yea, such an excellency is there in that glass 
that it will show him to one where they have 
a mind to see him, whether living or dead, 
whether in earth or in heaven, whether in a 
state of humiliation, or in his exaltation, 
whether coming to suffer or coming to reign.* 
James i. 23-25; 1 Cor. xiii. 12; 2 Cor. iii. 13. 

Christiana therefore went to the shepherds 
apart, (now the names of the shepherds were 
Knowledge, Experience, Watchful, and Sin- 
cere,) and said unto them, There is one of my 
daughters, a breeding woman, that, I think, 
doth long for something that she hath seen in 
this house, and she thinks she should miscarry 
if she should by you be denied. 

Experience. Call her, call her: she shall 
assuredly have what, we can help her to. So 
they called her, and said to her, Mercy, what 
is that thing thou wouldst have? Then she 
blushed and said, The great glass that hangs 
up in the dining-room. So Sincere ran and 
fetched it, and with a joyful consent it was 
given her. Then she bowed her head and 
gave thanks, and said, By this I know that I 
have obtained favour in your eyes. 

They also gave to the other young women 
such things as they desired, and to their hus- 
bands great commendations for that they had 
joined with Mr. Great-heart to the slaying of 
Giant Despair and the demolishing of Doubt- 
ing Castle.f About Christiana's neck the 
shepherds put a bracelet, and so they did 
about the necks of her four daughters ; also 
they put earrings in their ears and jewels on 
their foreheads. 

When they were minded to go hence they let 
them go in peace, but gave not to them those 
certain cautions which before were given to 
Christian and his companion. The reason was 
for that these had Great-heart to be their 
guide, who was one that was well acquainted 
with things, and so could give them their 
cautions more seasonable; to wit, even then 
when the danger was nigh the approaching. 
What cautions Christian and his compan- 

longed for thy salvation, Lord." Ps. cxix. 174. This 
is a special mark of a gracious soul. 

f No good thing, done in the name and to the glory 
of Christ, shall be forgotten of him, nor go unrewarded 
by him. 



234 



BUNYAN'S COMPLETE WORKS. 



ion had received of the shepherds they had 
also lost by that the time was come that they 
had need to put them in practice. Wherefore, 
here was the advantage that this company had 
over the other. 

From hence they went on singing, and they 
said — 



" Behold, how fitly are the stages set 

For their relief that pilgrims are become, 
And how they us receive without one let, 

That make the other life the mark and home ! 
What novelties they have to us they give, 
That we, though pilgrims, joyful lives may live. 
They do upon us, too, such things bestow 
That show we pilgrims are where'er we go." 



CHAPTER XIV. 

The company joined by Mr. Valiant-for-truth and Mr. Standfast. — They pass over the 
Enchanted Ground. — A description of Madam Bubble. 



When they were gone from the shepherds 
they quickly came to the place where Chris- 
tian met with one Turn-away, that dwelt in 
the town of Apostacy. Wherefore of him Mr. 
Great-heart, their guide, did now put them in 
mind, saying, This is the place where Chris- 
tian met with one Turn-away, who carried 
with him the character of his rebellion at his 
back. And this I have to say concerning this 
man — he would hearken to no counsel, but 
once a-falling, persuasion could not stop him. 
When he came to the place where the cross 
and the sepulchre was, he did meet with one 
that did bid him look there, but he gnashed 
with his teeth and stamped, and said he was 
resolved to go back to his own town. Before 
he came to the gate he met with Evangelist, 
who offered to lay hands on him to turn him 
into the way again. But this Turn-away re- 
sisted him, and having done much despite unto 
him, he got away over the wall, and so escaped 
his hand. 

Then they went on ; and just at the place 
where Little-faith formerly was robbed there 
stood a man with his sword drawn and his face 
all bloody. Then said Mr. Great-heart, What 
art thou ? The man made answer, saying, I 
am one whose name is Valiant-for-truth ; I am 
a pilgrim, and am going to the Celestial City. 
Now, as I was on my way there were three 
men that did beset me, and propounded unto 
me these three things : Whether I would be- 
come one of them, or go back from whence I 
came, or die upon the place ? To the first I 
answered, I had been a true man a long season, 
and therefore it could not be expected that I 
should now cast in my lot with thieves. Prov. 
i. 10, 19. Then they demanded what I would 

* Truth will make a man valiant ; and valour for 
truth will make a pilgrim fight with wild-headed, in- 
considerate, and pragmatic opposers. The blood he 



say to the second ? So I told them of the place 
from whence I came ; had I not found incom- 
modity there, I had not forsaken it at all ; but 
finding it altogether unsuitable to me and very 
unprofitable for me, I forsook it for this way. 
Then they asked what I said to the third? 
And I told them my life cost more dear far 
than that I should lightly give it away. Be- 
sides, you have nothing to do to put things to 
my choice ; wherefore at your peril be it if you 
meddle. Then these three — to wit, Wild-head, 
Inconsiderate, and Pragmatic — drew upon me, 
and I also drew upon them. So we fell to it, 
one against three, for the space of three hours. 
They have left upon me, as you see, some of 
the marks of their valour, and have also car- 
ried away with them some of mine. They are 
but just now gone : I suppose they might, as 
the saying is, hear your horse dash, and so 
they betook themselves to flight. 

Great-heart. But here was great odds, three 
against one. 

Valiant-for-truth. 'Tis true: but little or 
more are nothing to him that has the truth on 
his side; "Though an host should encamp 
against me," said one, "my heart shall not 
fear : though war shall rise against me, in this 
will I be confident," &c. Besides, said he, I 
have read in some records that one man has 
fought an army : and how many did Samson 
slay with the jawbone of an ass?* 

Then said the guide, Why did you not cry 
out, that some might have come in for your 
succour ? 

Valiant-for-truth. So I did to my King, who 
I knew could hear me and afford invisible 
help, and that was enough for me.f 

loses in such a battle is his honour, the scars he gets 
are his glory. 

f Enough indeed. He who is engaged for God's 
truth shall never want God's help. 



THE PILGRIM 

Then said Great-heart to Mr. Valiant-for- 
truth, Thou hast worthily behaved thyself ; let 
me see the sword. So he showed it him. 
When he had taken it into his hand and 
looked thereon a while, he said, Ha, it is a 
right Jerusalem blade. 

Valiant-for-truth. It is so. Let a man have 
one of these blades, with a hand to wield it 
and skill to use it, and he may venture upon 
an angel with it. He need not fear its holding 
if he can but tell how to lay on. Its edge will 
never blunt. It will cut flesh and bones, and 
soul and spirit, and all. 

Great-heart. But you fought a great while ; 
I wonder you were not weary. 

Valiant-for-truth. I fought till my sword did 
cleave to my hand, and then they were joined 
together, as if a sword grew out of my arm : 
and when the blood run through my fingers, 
then I fought with most courage.* 

Great-heart. Thou hast done well ; thou hast 
"resisted unto blood, striving against sin;" 
thou shalt abide by us and come in and go out 
with us, for we are thy companions. 

Then they took him and washed his wounds, 
and gave him of what they had to refresh him, 
and so they went together. Now as they went 
on, because Mr. Great-heart was delighted in 
him, (for he loved one greatly that he found to 
be a man of his hands,) and because there 
were in company them that were feeble and 
weak, therefore he questioned with him about 
many things ; as, first, what countryman he 
was? 

Valiant-for-truth. I am of Dark-land, for 
there I was born, and there my father and 
mother are still. 

Dark-land ! said the guide ; doth not that lie 
on the same coast with the city of Destruc- 
tion ? 

Valiant-for-truth. Yes it doth. ISTow that 
which caused me to come on pilgrimage was 
this : we had Mr. Tell-true come into our 
parts, and he told us about what Christian had 
done that went from the city of Destruction — 
namely, how he had forsaken his wife and 
children, and had betaken himself to a pil- 



* Blessed fighting, when hand and heart are en- 
gaged, and the sword grows united to both ! ye 
trimmers and lukewarm professors, who will tamely 
give up or meanly compound for peace by the barter 
of truth, let this shame and confound you ! 

f The reason why so many professors who set out 
go on for a season, but fall away and come to nothing 
at last, is because they do not enter into the pilgrim's 
path by Christ, who is the gate. They do not see 



'S PROG BESS. 235 

grim's life. It was also confidently reported 
how he had killed a serpent that did come out 
to resist him in his journey, and how he got 
through to whither he intended. It was also 
told what welcome he had to all his Lord's 
lodgings, especially when he came to the gates 
of the Celestial City ; for there, said the man, 
he was received with sound of trumpet, by a 
company of shining ones. He told it also how 
all the bells in the city did ring for joy at his 
reception, and what golden garments he was 
clothed with ; with many other things that 
now I shall forbear to relate. In a word, that 
man so told the story of Christian and his 
travels that my heart fell into a burning heat 
to be gone after him: nor could father or 
mother stay me. So I got from them, and am 
come thus far on my way. 

Great-heart. You came in at the gate, did 
you not ? 

Valiant-for-truth. Yes, yes; for the same 
man also told us that all would be nothing if 
we did not begin to enter this way at the gate.f 

Look you, said the guide to Christiana, the 
pilgrimage of your husband, and what he has 
gotten thereby, is spread abroad far and near. 

Valiant-for-truth. Why, is this Christian's 
wife? 

Great-heart. Yes, that ' it is ; and these are 
also her four sons. 

Valiant-for-truth. What! and going on pil- 
grimage too ? 

Great-heart. Yes verily, they are following 
after. 

Valiant-for-truth. It glads me at heart ; good 
man ! how joyful will he be when he shall see 
them that would not go with him to enter be- 
fore him at the gates into the Celestial City ! 

Great-heart. Without doubt it would be a 
comfort to him ; for, next to the joy of seeing 
himself there, it will be a joy to meet there 
his wife and children. 

Valiant-for-truth. But, now you are upon 
that, pray let me hear your opinion about it. 
Some make a question whether we shall know 
one another when we are there. 

Great-heart. Do they think they shall know 



themselves quite lost, ruined, hopeless and wretched ; 
their hearts are not broken for sin ; therefore they do 
not begin by receiving Christ as the only Saviour of 
such miserable sinners. But they set out in nature's 
strength, and not receiving nor living upon Christ, 
they soon fall away. This is the reason of this in- 
quiry, Did you come in at the gate ? A question we 
ought to put to ourselves and be fully satisfied 
about. 



236 



BUNYAN'S COMPLETE WORKS. 



themselves then, or that they shall rejoice to 
see themselves in that bliss ? and if they think 
they shall know and do these, why not know 
others, and rejoice in their welfare also? Again, 
since relations are our second self, though that 
state will be dissolved, yet why may it not be 
rationally concluded that we shall be more 
glad to see them there than to see they are 
wanting? 

Valiant-for-truth. Well, I perceive where- 
abouts you are as to this. Have you any more 
things to ask me about my beginning to come 
on pilgrimage? * 

Great-heart. Yes; was your father and 
mother willing that you should become a pil- 
grim? 

Valiant-for-truth. Oh no; they used all 
means imaginable to persuade me to stay at 
home. 

Great-heart. What could they say against 

it? 

Valiant-for-truth. They said it was an idle 
life; and, if I myself were not inclined to sloth 
and laziness, I would never countenance a pil- 
grim's condition. 

Great-heart. And what did they say else? 

Valiant-for-truth. Why, they told me that it 
was a dangerous way : yea, the most dangerous 
way in the world, say they, is that which the 
pilgrims go. 

Great-heart. Did they show you wherein this 
way is dangerous? 

Valiant-for-truth. Yes; and that in many 
particulars. 

Great-heart. Name some of them. 

Valiant-for-truth. They told me of the slough 
of Despond wherein Christian was wellnigh 
smothered. They told me that there were 
archers standing ready in Beelzebub Castle to 
shoot them who should knock at the Wicket- 
gate for entrance. They told me also of the 
wood and dark mountains, of the hill Diffi- 
culty, of the lions, and also of the three 
giants, Bloody-man, Maul, and Slay-good; 
they said, moreover, that there was a foul 
fiend haunted the Valley of Humiliation ; and 
that Christian was by him almost bereft of 
life. Besides, said they, you must go over the 
Valley of the Shadow of Death, where the 
hobgoblins are, where the light is darkness, 
where the way is full of snares, pits, traps, 
and gins. They told me also of Giant De- 
spair, of Doubting Castle, and of the ruin the 
pilgrims met with there. Further, they said 

* A sound Christian is not afraid to be examined 
and sifted to the bottom, for he can give a reason of 



I must go over the Enchanted Ground, 
which was dangerous. And that after all 
this I should find a river, over which I 
should find no bridge; and that that river 
did lie betwixt me and the Celestial Country. 

Great-heart. And was this all? 

Valiant-for-truth. No : they also told me that 
this way was full of deceivers, and of persons 
that lay in wait there to turn good men out of 
their path. 

Great-heart. But how did they make that 
out? 

Valiant-for-truth. They told me that Mr. 
Worldly-wiseman did lie there in wait to de- 
ceive. They also said that there were For- 
mality and Hypocrisy continually on the road. 
They said also that By-ends, Talkative, or De- 
mas would go near to gather me up ; that the 
Flatterer would catch me in his net; or that, 
with green-headed Ignorance, I would presume 
to go on to the gate, from whence he was sent 
back to the hole that was in the side of the 
hill, and made to go the by-way to hell. 

Great-heart. I promise you this was enough 
to discourage thee. But did they make an end 
there? 

Valiant-for-truth. No — stay. They told me 
also of many that tried that way of old, and 
that had gone a great way therein, to see if 
they could find something of the glory there 
that so many had so much talked of from time 
to time; and how they came back again and 
befooled themselves for setting a foot out of 
doors in that path, to the satisfaction of the 
country. And they named several that did so, 
as Obstinate and Pliable, Mistrust and Timor- 
ous, Turn-away and old Atheist, with several 
more; who, they said, had some of them gone 
far to see what they could find, but not one of 
them found so much advantage by going as 
amounted to the weight of a feather. 

Great-heart. Said they any thing more to 
discourage you? 

Valiant-for-truth. Yes: they told me of one 
Mr. Fearing, who was a pilgrim : and how he 
found his way so solitary that he never had a 
comfortable hour therein; also that Mr. De- 
spondency had like to have been starved 
therein; yea, and also (which I had almost 
forgot) Christian himself, about whom there 
has been such a noise, after all his ventures 
for a celestial crown, was certainly drowned in 
the black river, and went never a foot further, 
however it was smothered up. 

the hope that is in him. He knows why and where- 
fore he commenced a pilgrim. 



THE PILGRIM'S PROGRESS. 



237 



Great-heart. And did none of these things 
discourage you ? 

Valiant-for-truth. No: they seemed as so 
many nothings to me. 

Great-heart. How came that about ? 

Valiant-for-truth. Why, I still believed what 
Mr. Tell-true had said, and that carried me 
beyond them all. 

Great-heart. Then this was your victory, 
even your faith. 

Valiant-for-truth. It was so : I believed, and 
therefore came out, got into the way, fought 
all that set themselves against me, and by be- 
lieving am come to this place.* 

" Who would true valour see, 

Let him come hither ; 
One here will constant be, 

Come wind, come weather; 
There's no discouragement 
Shall make him once relent 
His first avow'd intent 

To be a pilgrim. 

"Whoso beset him round 

With dismal stories, 
Do but themselves confound— 

His strength the more is ; 
No lion can him fright, 
He'll with a giant fight, 
But he will have a right 

To be a pilgrim. 

" Hobgoblin nor foul fiend 

Can daunt his spirit ; 
He knows he at the end 

Shall life inherit. 
Then, fancies, fly away, 
He'll not fear what men say, 
He'll labour night and day 

To be a pilgrim." 

By this time they were got to the En- 
chanted Ground, where the air naturally 
tended to make one drowsy: and that place 
was all grown over with briers and thorns, 
excepting here and there where was an en- 
chanted arbour, upon which if a man sits, or 
in which if a man sleeps, 'tis a question, say 
some, whether ever he shall rise or wake again 
in this world. Over this forest, therefore, they 
went, both one and another : and Mr. Great- 

* Here we see that valiant soldiers of Christ ascribe 
all to the exercise of faith. They set out with faith, 
and they hold on and hold out by believing. Thus 
they give all the glory to Christ, who is the' object, 
author, and finisher of faith. 

f Old pilgrims, ye who have set out well and go on 
well for a long season, consider ye are yet in the 



heart went before, for that he was the guide, 
and Mr. Valiant-for-truth came behind, being 
rear-guard, for fear lest peradventure some 
fiend, or dragon, or giant, or thief should fall 
upon their rear, and so do mischief. They 
went on here, each man with his sword drawn 
in his hand, for they knew it was a dangerous 
place. Also they cheered up one another as 
well as they could; Feeble-mind, Mr. Great- 
heart commanded, should come up after him, 
and Mr. Despondency was under the eye of 
Mr. Valiant, f 

Now they had not gone far but a great mist 
and darkness fell upon them all, so that they 
could scarce, for a great while, one see the 
other; wherefore they were forced for some 
time to feel for one another by words, for they 
walked not by sight. J But any one must 
think that here was but sorry going for the 
best of them all, but how much the worse was 
it for the women and children, who both of 
feet and heart were also but tender! Yet 
nevertheless so it was that through the en- 
couraging words of him that led in the 
front, and of him that brought them up be- 
hind, they made a pretty good shift to wag 
along. 

The way was also here very wearisome, 
through dirt and slabbiness. Nor was there 
on all this ground so much as one inn or vic- 
tualling-house wherein to refresh the feebler 
sort. Here therefore was grunting, and puff- 
ing, and sighing : while one tumbleth over a 
bush, another sticketh fast in the dirt ; and 
the children, some of them, lost their shoes in 
the mire : while one cries out, " I am down ;" 
and another, "Ho! where are you?" and a 
third, " The bushes have got such fast hold 
on me, I think I cannot get away from 
them." 

Then they came to an arbour, warm and 
promising much refreshing to the pilgrims, for 
it was finely wrought above head, beautified 
with greens, furnished with benches and set- 
tles. It had in it a soft couch where the weary 
might lean. This, you must think, all things 
considered, was tempting, for the pilgrims 
already began to be foiled with the badness 
of the way ; but there was not one of them 

world, which is enchanted ground. Know your dan- 
ger of seeking rest here or sleeping in any of its en- 
chanting arbours. 

\ Though feelings may be lost, light seem to fail, 
and comforts forsake us, yet faith shall supply the 
want of all. Like Moses, we shall endure, seeing him 
who is invisible. Heb. xi. 27. 



238 



BUNYAN'S COMPLETE WORKS. 



that made so much as a motion to stop there. 
Yea, for aught I could perceive, they contin- 
ually gave so good heed to the advice of their 
guide, and he did so faithfully tell them of 
dangers, and of the nature of dangers when 
they were at them, that usually, when they 
were nearest to them, they did most pluck up 
their spirits and hearten one another to deny 
the flesh.* The arbour was called the Sloth- 
ful's Friend, on purpose to allure, if it might 
be, some of the pilgrims there to take up their 
rest when weary. 

I saw then in my dream that they went on 
in this their solitary ground till they came to 
a place at which a man is apt to lose his way. 
Now, though when it was light their guide 
could well enough tell how to miss those ways 
that led wrong, yet in the dark he was put to 
a stand : but he had in his pocket a map of all 
ways leading to or from the Celestial City; 
wherefore he struck a light, (for he never goes 
also without his tinder-box,) and takes a view 
of his book or map, which bids him be careful 
in that place to turn to the right hand. And 
had he not here been careful to look in his 
map they had in all probability been smoth- 
ered in the mud ; for just a little before them, 
and that at the end of the cleanest way too, 
was a pit, none knows how deep, full of noth- 
ing but mud, there made on purpose to destroy 
the pilgrims in. 

Then thought I with myself, Who that goeth 
on pilgrimage but would have one of these 
maps about him, that he may look when he is 
at a stand which is the way he must take ? 

They went on, then, in this Enchanted 
Ground till they came to where there was an- 
other arbour, and it was built by the highway 
side. And in that arbour there lay two men, 
whose names were Heedless and Too-bold. 
These two went thus far on pilgrimage ; and 
here, being wearied with their journey, sat 
down to rest themselves, and so fell fast asleep. 
When the pilgrims saw them they stood still 
and shook their heads, for they knew that the 
sleepers were in a pitiful case. Then they con- 
sulted what to do, whether to go on and leave 
them in their sleep, or step to them and try 
to awake them. So they concluded to go to 

*" Deny yourselves," is the word of Christ. The 
slothfulness, ease, and desires of the flesh must be de- 
nied, or danger will inevitably ensue. To gratify the 
flesh is to destroy the Spirit's comfort, if not the soul's 
salvation. 

■j" It is the duty, and will be the practice, of pil- 
grims to strive to be instrumental to the good of others. 



them and awake them — that is, if they could ; 
but with this caution, namely, to take heed 
that themselves did not sit down nor embrace 
the offered benefit of that arbour, f 

So they went in and spake to the men, and 
called each by his name, (for the guide, it 
seems, did know them,) but there was no voice 
nor answer. Then the guide did shake them 
and do what he could to disturb them. Then 
said one of them, " I will pay you when I take 
my money." At which the guide shook his 
head. " I will fight so long as I can hold my 
sword in my hand," said the other. At that 
one of the children laughed. 

Then said Christiana, What is the meaning 
of this? Then the guide said, They talk in 
their sleep ; if you do strike them, or beat 
them, or whatever else you do unto them, they 
will answer you after this fashion ; or, as one 
of them said in old time, when the waves of 
the sea did beat upon him, and he slept as one 
upon the mast of a ship, " When I do awake, 
I will seek it yet again." Prov. xxiii. 34, 35. 
You know when men talk in their sleep they 
say any thing, but their words are not gov- 
erned either by faith or reason. There is an 
incoherency in their words now, even as there 
was before betwixt their going on pilgrimage 
and their sitting down here. This then is the 
mischief on't when heedless ones go on pil- 
grimage, twenty to one but they are served 
thus. For this Enchanted Ground is one of 
the last refuges that the enemy to pilgrims has ; 
wherefore it is, as you see, placed almost at the 
end of the way, and so it standeth against us 
with the more advantage. For when, thinks 
the enemy, will these fools be so desirous to sit 
down as when they are weary ? And at what 
time so likely for to be weary as when they are 
almost at their journey's end ? Therefore it is, 
I say, that the Enchanted Ground is placed so 
nigh to the land of Beulah, and so near the end 
of their race. Wherefore, let pilgrims look to 
themselves, lest it happens to them as it hath 
done to these, that, as you see, are fallen asleep, 
and none can awake them. J 

Then the pilgrims desired, with trembling, 
to go forward ; only they prayed their guide to 
strike a light, that they might go the rest of 

But at the same time it behooves them to take heed to 
themselves and watch, lest they catch harm from them 
and their conduct. 

J What a sound sleep of infatuation hath this en- 
chanting world cast many a professor into ! They are 
proof against all warnings, and dead as to any means 
of arousing them. 



THE PILGRIM 

their way by the help of the light of a lantern. 
So he struck a light, and they went by the help 
of that through the rest of this way, though the 
darkness was very great.* 2 Pet. i. 19. 

But the children began to be sorely weary, 
and they cried out unto Him that loveth pil- 
grims to make their way more comfortable. 
So, by that they had gone a little further, a 
wind arose that drove away the fog ; so the air 
became more clear. Yet they were not off, by 
much, of the Enchanted Ground, but only now 
they could see one another better, and also the 
way wherein they should walk. 

Now, when they were almost at the end of 
this ground they perceived that a little before 
them was a solemn noise of one that was much 
concerned. So they went on and looked before 
them \ and behold, they saw, as they thought, 
a man upon his knees, with hands and eyes 
lifted up, and speaking, as they thought, earn- 
estly to one that was above. They drew nigh, 
but could not tell what he said ; so they went 
softly till he had done. When he had done, 
he got up and began to run towards the Celes- 
tial City. Then Mr. Great-heart called after 
him, saying, "Soho, friend, let us have your 
company, if you go, as I suppose you do, to 
the Celestial City." So the man stopped, and 
they came up to him : but so soon as Mr. Hon- 
est saw him he said, I know this man. Then 
said Mr. Valiant- for-truth, " Pr'ythee, who is 
it ?" " 'Tis one (said he) that comes from where- 
abouts I dwelt ; his name is Standfast ; he is 
certainly a right good pilgrim." 

So they came up one to another ; and pres- 
ently Mr. Standfast said to old Honest, " Ho ! 
father Honest, are you there?" "Ay, (said 
he,) that I am, as sure as you are there." 
" Right glad am I (said Mr. Standfast) that I 
have found you on this road." " And as glad 
am I (said the other) that I espied you on your 
knees." Then Mr. Standfast blushed and said, 
"But why, did you see me?" "Yes, that I 
did, (quoth the other,) and with my heart was 
I glad at the sight." "Why, what did you 
think?" said Standfast. "Think! (said old 
Honest,) what should I think? I thought we 
had an honest man upon the road, therefore 
we should have his company by and by." " If 
you thought not amiss, how happy am I ! but 
if I be not as I should, 'tis I alone must bear 
it." "That is true, (said the other,) but your 

* The word of God is the only light to direct our 
steps. He who neglects this is a fool. He who sets 
up and looks for any other light to direct him is mad, 
and knows not what he does. 



'S PROGRESS. 239 

fear doth further confirm me that things are 
right betwixt the Prince of pilgrims and your 
•soul : for he saith, ' Blessed is the man that fear- 
eth always.' " f 

Valiant-for-truth. Well but, brother, I pray 
thee tell us what was it that was the cause of 
thy being upon thy knees even now ? Was it 
for some obligations laid by special mercies 
upon thee, or how ? 

Standfast. Why, we are, as you see, upon 
the Enchanted Ground ; and as I was coming 
along I was musing with myself of what a dan- 
gerous nature the road in this place was, and 
how many that had come even thus far on 
pilgrimage had here been stopped and been 
destroyed. I thought also of the manner of 
death with which this place destroyeth men. 
Those that die here die of no violent distem- 
per : the death which such do die is not grievous 
to them ; for he that goeth away in a sleep be- 
gins that journey with desire and pleasure : 
yea, such acquiesce in the will of that 
disease. 

Then Mr. Honest, interrupting of him, said, 
Did you see the two men asleep in the 
arbour ? 

Standfast. Ay, ay, I saw Heedless and also 
Too-bold there; and for aught I know, that 
there they will lie until they rot, (Prov. x. 7 ;) 
but let me go on with my tale : As I was thus 
musing, as I said, there was one in pleasant 
attire, but old, who presented herself unto me, 
and offered me three things — to wit, her body, 
her purse, and her bed. Now the truth is, I 
was both weary and sleepy : I am also as poor 
as an owlet, and that perhaps the witch knew. 
Well, I repulsed her once and twice ; but she 
put by my repulses and smiled. Then I began 
to be angry, but she mattered that nothing at 
all. Then she made offers again, and said, If 
I would be ruled by her she would make me 
great and happy : for, said she, I am the mis- 
tress of the world, and men are made happy 
by me. Then I asked her name, and she told 
me it was Madam Bubble. This set me fur- 
ther from her, but she still followed me with 
enticements. Then I betook me, as you see, 
to my knees, and with hands lifted up and 
cries, I prayed to Him that had said he would 
help. So just as you came up the gentlewoman 
went her way. Then I continued to give 
thanks for this great deliverance, for I verily 

f He who feareth always will pray evermore. The 
fear of the heart will bring pilgrims on their knees. 
He who fears to be or go wrong will pray to be set 
right. 



240 



BUNYAN'S COMPLETE WORKS. 



believe she intended no good, but rather sought 
to make a stop of me in my journey.* 

Honest. Without doubt her designs were 
bad. But stay, now you talk of her methinks 
I either have seen her or have read some story 
of her. 

Standfast. Perhaps you have done both. 

Honest. Madam Bubble! is she not a tall, 
comely dame, something of a swarthy com- 
plexion ? 

Standfast. Right, you hit it; she is just such 
an one. 

Honest. Doth she not speak very smoothly, 
and give you a smile at the end of every sen- 
tence ? 

Standfast. You fall right upon it again, for 
these are her actions. 

Honest. Doth she not wear a great purse by 
her side ? and is not her hand often in it finger- 
ing her money, as if that was her heart's de- 
light? 

Standfast. 'Tis just so : had she stood by all 
this while you could not more amply have set 
her forth before me and have better described 
her features. 

Honest. Then he that drew her picture was a 
good limner, and he that wrote of her said true. 

Great-heart. This woman is a witch ; and it 
is by virtue of her sorceries that this ground is 
enchanted : whoever doth lay their head down 
in her lap had as good lay it down upon that 
block over which the axe doth hang ; and who- 
ever lays their eyes upon her beauty are 
counted the enemies of God. James iv. 4; 1 
John ii. 14, 15. This is she that maintaineth 
in their splendour all those that are the ene- 
mies of pilgrims. Yea, this is she that hath 
brought off many a man from a pilgrim's life. 
She is a great gossipper; she is always, both 
she and her daughters, at one pilgrim's heels 
or another, now commending and then pre- 
ferring the excellencies of this life. She is a 
bold and impudent slut ; she will talk with any 
man. She always laughs poor pilgrims to 
scorn, but highly commends the rich. If there 
be one cunning to get money in a place, she 
will speak well of him from house to house. 
She loveth banquetting and feasting mainly 

* pilgrims ! beware of this Madam Bubble. Know 
and consider well that ye have a nature exactly suited 
to accept of her offers and to fall in love with her 
promises. The riches, honours, and pleasures of the 
world, what mortal can withstand or who can forego 
them ? No one but he who sees more charms in Jesus, 
more glory in his cross, and more comfort in the en- 
joyment of his love and presence, and therefore is 
continually looking and crying to him, " Turn away 



well ; she is always at one full table or another. 
She has given it out in some places that she is 
a goddess, and therefore some do worship her. 
She has her time and open places of cheating ; 
and she will say, and avow it, that none can 
show a good comparable to hers. She prom- 
iseth to dwell with children's children if they 
would but love and make much of her. She 
will cast out of her purse gold like dust in 
some places and to some persons. She loves to 
be sought after, spoken well of, and to lie in 
the bosoms of men. She is never weary of 
commending her commodities, and she loves 
them most that think best of her. She will 
promise crowns and kingdoms if they will but 
take her advice; yet many hath she brought to 
the halter, and ten thousand times more to hell. 

Oh ! said Standfast, what a mercy it is that 
I did resist her ! for whither might she have 
drawn me?f 

Great-heart. Whither! nay none but God 
knows. But, in general, to be sure she would 
have drawn thee into " many foolish and hurt- 
ful lusts, which drown men in destruction and 
perdition." 1 Tim. vi. 9. It was she that set 
Absalom against his father, and Jeroboam 
against his master. It was she that persuaded 
Judas to sell his Lord, and that prevailed with 
Demas to forsake the godly pilgrim's life : none 
can tell of the mischief that she doth. She 
makes variance betwixt rulers and subjects, 
betwixt parents and children, betwixt neigh- 
bour and neighbour, betwixt a man and his 
wife, between a man and himself, betwixt the 
flesh and the spirit. Wherefore, good master 
Standfast, be as your name is, and " when you 
have done all, stand." 

At this discourse there was among the pil- 
grims a mixture of joy and trembling; but at 
length they brake out and sang — 

"What danger is the pilgrim in ! 

How many are his foes ! 
How many ways there are to sin 

No living mortal knows. 
Some in the ditch spoil'd are, yea can 

Lie tumbling in the mire ! 
Some, though they shun the frying-pan, 

Do leap into the fire." 

mine eyes from beholding vanity. Instruct my soul 
in thy way. Keep me closely following thee. Lord, 
thou art the portion of my soul!" 

-j- In the experience of this most excellent man we 
see verified God's faithfulness in upholding and bring- 
ing off more than conquerors all who " call upon him 
in the day of trouble !" Oh for an increase of precious 
faith, to overcome the world, and to pass through it, in 
pursuit of a nobler portion, as strangers and pilgrims ! 



THE PILGRIM'S PROGRESS. 



241 



CHAPTER XV. 

The Pilgrims arrive at the Land of Beulah, where they wait for the summons of their 
King. — Christiana and several of her companions pass the river, and are admitted into 
the City of God. 



After this I beheld until they were come 
unto the land of Beulah, where the sun shineth 
night and day. Here, because they were weary, 
they betook themselves a while to rest: and 
because this country was common for pilgrims, 
and because these orchards and vineyards that 
were here belonged to the King of the Celestial 
Country, therefore they were licensed to make 
bold with any of his things. But a little 
while soon refreshed them here, for the bells 
did so ring, and the trumpets continually 
sounding so melodiously, that they could not 
sleep ; and yet they received as much refresh- 
ing as if they slept their sleep never so soundly. 
Here also all the noise of them that walked in 
the streets was, " More pilgrims are to come to 
town." And another would answer, saying, 
" And so many went over the water and were 
let in at the golden gates to-day." They would 
cry again, " There is now a legion of shining 
ones just come to town, by which we know 
that there are more pilgrims upon the road; 
for here they come to wait for them and com- 
fort them after their sorrow." Then the pil- 
grims got up and walked to and fro : but how 
were their eyes now filled with celestial visions ! 
In this land they heard nothing, saw nothing, 
felt nothing, smelt nothing, tasted nothing that 
was offensive to their stomach or mind ; only 
when they tasted of the water of the river over 
which they were to go they thought that tasted 
a little bitterish to the palate, but it proved 
sweet when it was down. 

In this place there was a record kept of the 
names of them that had been pilgrims of old, 
and a history of all the famous acts that they 
had done. It was here also much discoursed 
how the river to some has its flowings, and 
what ebbings it has had while others have gone 
over. It has been in a manner dry for some, 
while it has overflowed its banks for others. 

In this place the children of the town would 
go into the King's gardens and gather nosegays 
for the pilgrims, and bring them to them with 
affection. Here also grew camphire, and spike- 
nard, saffron, calamus, and cinnamon, with all 
the trees of frankincense, myrrh, and aloes, 
with all chief spices. With these the pilgrims' 
chambers were perfumed while they stayed 
16 



here, and with these were their bodies anoint- 
ed to prepare them to go over the river when 
the time appointed was come. 

Now while they lay here and waited for the 
good hour there was a noise in the town that 
there was a post come from the Celestial City 
with matters of great importance to one Chris- 
tiana, the wife of Christian the pilgrim. So 
inquiry was made for her, and the house was 
found out where she was ; so the post presented 
her with a letter ; the contents were, " Hail, 
good woman! I bring thee tidings that the 
Master calleth for thee, and expecteth that 
thou shouldest stand in his presence in clothes 
of immortality within these ten days." 

When he had read this letter to her he gave 
her therewith a sure token that he was a true 
messenger, and was come to bid her make haste 
to be gone. The token was an arrow sharp- 
ened with love, let easily into her heart, which 
by degrees wrought so effectually with her that 
at the time appointed she must be gone. 

When Christiana saw that her time was 
come, and that she was the first of this com- 
pany that was to go over, she called for Mr. 
Great-heart, her guide, and told him how 
matters were. So he told her he was heartily 
glad of the news, and could have been glad 
had the post come for him. Then she bid that 
he should give advice how all things should be 
prepared for her journey. So he told her, 
saying, Thus and thus it must be, and we that 
survive will accompany thee to the river-side. 

Then she called for her children and gave 
them her blessing, and told them that she had 
read with comfort the mark that was set in 
their foreheads, and was glad to see them with 
her there, and that they had kept their gar- 
ments so white. Lastly, she bequeathed to the 
poor that little she had, and commanded her 
sons and daughters to be ready against the 
messenger should come for them. 

When she had spoken these words to her 
guide and to her children, she called for Mr. 
Valiant-for-truth and said unto him, " Sir, you 
have in all places showed yourself true-hearted : 
be faithful unto death, and my King will give 
you a crown of life. I would also entreat you 
to have an eye to my children, and if at any 



242 



BUNYAN'S COMPLETE WORKS. 



time you see them faint, speak comfortably to 
them. For my daughters, my sons' wives, they 
have been faithful, and a fulfilling of the pro- 
mise upon them will be their end." But she 
gave Mr. Standfast a ring. 

Then she called for old Mr. Honest, and 
said of him, " Behold an Israelite indeed, in 
whom is no guile." Then said he, "I wish 
you a fair day when you set out for Mount 
Zion, and shall be glad to see that you go over 
the river dry-shod." But she answered, " Come 
wet, come dry, I long to be gone, for however 
the weather is in my journey, I shall have time 
enough when I come there to sit down and rest 
me and dry me." 

Then came in that good man, Mr. Eeady-to- 
halt, to see her. So she said to him, "Thy 
travel hitherto has been with difficulty, but 
that will make thy rest the sweeter. But 
watch and be ready, for at an hour when thou 
thinkst not, the messenger may come." 

After him came in Mr. Despondency and 
his daughter Much-afraid ; to whom she said, 
" You ought with thankfulness for ever to re- 
member your deliverance from the hand of 
Giant Despair and out of Doubting Castle. 
The effect of that mercy is that you are brought 
with safety hither. Be yet watchful and cast 
away fear ; be sober and hope to the end." 

Then she said to Mr. Feeble-mind, "Thou 
wast delivered from the mouth of Giant Slay- 
good that thou mightest live in the light of 
the living for ever, and see the King with com- 
fort : only I advise thee to repent thee of thy 
aptness to fear and doubt of his goodness, be- 
fore he sends for thee, lest thou shouldst, when 
he comes, be forced to stand before him for 
that fault with blushing." 

Now the day drew on that Christiana must 
be gone. So the road was full of people to 
see her take her journey. But behold all the 
banks beyond the river were full of horses and 
chariots, which were come down from above to 
accompany her to the city gate. So she came 
forth, and entered the river with a beckon of 
farewell to those that followed her to the river- 
side. The last words that she was heard to 
say were, "I come, Lord, to be with thee, and 
bless thee." 

So her children and friends returned to their 

* Oh how blessed is the death of the righteous who 
die in the Lord ! Even a wicked Balaam could wish 
for this. But it will be granted to none but those who 
have lived in the Lord, whose souls have been quick- 
ened by his Spirit, to come unto Jesus, believe in him, 
and glory of him as their righteousness and salvation, 



place, for that those that waited for Chris- 
tiana had carried her out of their sight. So 
she went and called, and entered in at the 
gate with all the ceremonies of joy that her 
husband Christian had entered with before 
her. 

At her departure the children wept. But 
Mr. Great-heart and Mr. Valiant-for-truth 
played upon the well-tuned cymbal and harp 
for joy. So all departed to their respective 
places.* 

In process of time there came a post to the 
town again, and his business was with Mr. 
Ready-to-halt. So he inquired him out, and 
said, " I am come to thee in the name of Him 
whom thou hast loved and followed, though 
upon crutches ; and my message is to tell thee 
that he expects thee at his table, to sup with 
him in his kingdom, the next day after Easter ; 
wherefore prepare thyself for thy journey." 
Then he also gave him a token that he was a 
true messenger, saying, " I have broken the 
golden bowl and loosed the silver cord." 
Eccles. xii. 1, 7. 

After this Mr. Eeady-to-halt called for his 
fellow-pilgrims, and told them, saying, "I am 
sent for, and God shall surely visit you also." 
So he desired Mr. Valiant-for-truth to make 
his will; and because he had nothing to be- 
queath to them that should survive him but 
his crutches and his good wishes, therefore 
thus he said, "These crutches I bequeath to 
my son that shall tread in my steps, with an 
hundred warm wishes that he may prove better 
than I have been." 

Then he thanked Mr. Great-heart for his 
conduct and kindness, and so addressed him- 
self to his journey. When he came to the 
brink of the river, he said, " Now I shall have 
no more need of these crutches, since yonder 
are chariots and horses for me to ride on." 
The last words he was heard to say were, 
" Welcome, life !" f So he went his way. 

After this Mr. Feeble-mind had tidings 
brought him that the post sounded his horn at 
his chamber door. Then he came in and told 
him, saying, "I am come to tell thee that thy 
Master hath need of thee, and that in a very 
little time thou must behold his face in bright- 
ness. And take this as a token of the truth 

and desire to be found in him, in life, in death, and at 
the bar of judgment. Oh may we cry to the Lord to 
make us of the happy number ! 

f See the joyful end of one ready to halt at every 
step. Take courage hence, ye lame, halting pil- 
grims. 



THE PILGRIM'S PROGRESS. 



243 



of my message : ' Those that look out at the 
windows, shall be darkened.' " 

Then Mr. Feeble-mind called for his friends, 
and told them what errand had been brought 
unto him, and what token he had received of 
the truth of the message. Then he said, 
"Since I have nothing to bequeath to any, to 
what purpose should I make a will? As for 
my feeble mind, that I will leave behind, for 
that I have no need of it in the place whither 
I go, nor is it worth bestowing upon the poorest 
pilgrim ; wherefore when I am gone I desire 
that you, Mr. Valiant-for-truth, would bury it 
in a dunghill." This done, and the day being 
come in which he was to depart, he entered 
the river as the rest: his last words were, 
" Hold out, faith and patience." So he went 
over to the other side. 

When days had many of them passed away, 
Mr. Despondency was sent for; for a post was 
come, and brought this message to him: 
"Trembling man, these are to summon thee 
to be ready to be with the King by the next 
Lord's day, to shout for joy for thy deliverance 
from all thy doubtings." And, said the mes- 
senger, that my message is true, take this for 
a proof: so he gave "a grasshopper to be a 
burden unto him." Now Mr. Despondency's 
daughter, whose name was Much-afraid, said, 
when she had heard what was done, that she 
would go with her father. Then Mr. Despond- 
ency said to his friends, "Myself and my 
daughter, you know what we have been, and 
how troublesomely we have behaved ourselves 
in every company ; my will and my daughter's 
is, that our desponds and slavish fears be by 
no man ever received from the day of our 
departure for ever ■ for I know that after my 
dea th they will offer themselves to others. 
For, to be plain with you, they are guests 
which we entertained when we first began to 
be pilgrims, and could never shake them off 
after ; and they will walk about and seek en- 
tertainment of the pilgrims ; but for our sakes 
shut the doors upon them." * 

When the time was come for them to depart 
they went up to the brink of the river. The 
last words of Mr. Despondency were, " Fare- 



* Pilgrims, mind this. It is as much your duty to 
strive in the strength of the Lord against unreason- 
able doubts as slavish fears against sin. Nay, are 
they not, in their own nature, the worst of sins, as 
they spring from infidelity, and dishonour God's pre- 
cious truth, glorious grace, and everlasting salvation ? 
Never, never, then, cherish or give way to them, but 
resist and shut the door of your hearts against them. 



I well, night ! Welcome, day !" His daughter 
went through the river singing, but none could 
understand what she said. 

Then it came to pass a while after that there 
was a post in the town that inquired for Mr. 
Honest. So he came to his house where he 
was, and delivered to his hands these lines : 
"Thou art commanded to be ready against 
this day se'n-night, to present thyself before 
thy Lord at his Father's house. And, for a 
token that my message is true, 'All the 
daughters of music shall be brought low.' " 
Then Mr. Honest called for his friends, and 
said unto them, " I die, but shall make no will. 
As for my honesty, it shall go with me ; let him 
that comes after be told of this." 

When the day that he was to be gone was 
come he addressed himself to go over the river. 
Now the river at that time overflowed the 
banks in some places ; but Mr. Honest in his 
lifetime had spoken to one Good-conscience to 
meet him there; the which he also did, and 
lent him his hand, and so helped him over. 
The last words of Mr. Honest were, " Grace 
reigns." So he left the world.f 
I After this it was noised about that Mr. Val- 
j iant-for-truth was taken with a summons by 
! the same post as the other, and had this for a 
! tpken that the summons was true, that " liis 
pitcher was broken at the fou^KfeaxfiC^ When 
he understood it he called for his friends and 
told them of it. Then said he, " I am going 
to my Father's ; and though with great diffi- 
culty I got hither, yet now I do not repent me 
of all the trouble I have been at to arrive where 
I am. My sword I give to him that shall suc- 
ceed me in my pilgrimage, and my courage and 
skill to him that can get them. My marks and 
scars I carry with me, to be a witness for me 
that I have fought His battles who will now be 
my rewarder." 

When the day that he must go hence was " 
come many accompanied him to the river-side, 
into which as he went he said, " Death, where 
is thy sting?" and as he went down deeper, he 
said, " Grave, where is thy victory ?" So he 
passed over, and all the trumpets sounded for 
him on the other side.J 



f Oh how happy to die under a sweet sense of the 
reign of grace ! Such have their consciences purified 
by the blood and made good by the faith of the res- 
urrection of Jesus. And they shall reign with him in 
his kingdom. 

J In the truth of Jesus is victory. He who is most 
valiant for it shall share the most of its comforts in 
life and in death. Lord, increase our faith in the 



244 



BUNYAN'S COMPLETE WORKS. 



Then there came forth a summons for Mr. 
Standfast. This Mr. Standfast was he that the 
pilgrims found upon his knees in the En- 
chanted Ground, and the post brought it him 
open in his hands : the contents whereof were, 
that he must prepare for a change of life, for 
his Master was not willing that he should be 
so far from him any longer. At this, Mr. 
Standfast was put into a muse. " Nay," said 
the messenger, "you need not doubt of the 
truth of my message, for here is a token of the 
truth thereof: 'Thy wheel is broken at the 
cistern.' " Then he called to him Mr. Great- 
heart, who was their guide, and said unto him, 
" Sir, although it was not my hap to be much 
in your good company in the days of my pil- 
grimage, yet since the time I knew you you 
have been profitable to me. When I came 
from home I left behind me a wife and five 
small children ; let me entreat you at your re- 
turn (for I know that you go and return to 
your Master's house, in hopes that you may be 
a conductor to more of his holy pilgrims) that 
you send to my family and let them be ac- 
quainted with all that hath and shall happen 
unto me. Tell them, moreover, of my happy 
arrival at this place, and of the present and 
late blessed condition that I am in. Tell them 
also of Christian and Christiana his wife, and 
how she and her children came after her hus- 
band. Tell them also of what a happy end 
she made, and whither she is gone. I have 
little or nothing to send to my family, except 
it be my prayers and tears for them ; of which 
it will suffice if you acquaint them, if perad- 
venture they may prevail." 

When Mr. Standfast had thus set things in 
order, and the time being come for him to haste 
him away, he also went down to the river. Now 
there was a great calm at that time in the river ; 
wherefore Mr. Standfast, when he was about 
half-way in, stood awhile and talked to his 
companions that had waited upon him thither; 
and he said, "This river has been a terror to 
many ; yea, the thoughts of it also have fright- 
ened me ; now, methinks, I stand easy ; my 
foot is fixed upon that on which the feet of the 



never-failing word of truth and grace, for thy glory 
and our soul's triumph. 

* Oh the blessedness and joy of faith! How does 
it bring near and realize a view of Christ in glory ! 
Do we indeed see Christ by the eye of faith ? Is he 
the one chief object of our souls? Is he precious to 
us ? Verily, then, we shall count our days on earth 
toilsome ones, and long for the full fruition of him in 
glory. It will be our great glory to see Him whose 



priests that bare the ark of "the covenant stood 
while Israel went over this Jordan. Josh. iii. 
17. The waters, indeed, are to the palate bit- 
ter and to the stomach cold ; yet the thought 
of what I am going to, and of the conduct that 
waits for me on the other side, does lie as a 
glowing coal at my heart. I see myself now 
at the end of my journey : my toilsome days 
are ended. I am going to see that head that 
was crowned with thorns, and that face that 
was spit upon for me.* I have formerly lived 
by hearsay and faith, but now I go where I 
shall live by sight, and shall be with Him in 
whose company I delight myself. I have 
loved to hear my Lord spoken of, and where- 
ever I have seen the print of his shoe in the 
earth, there I have coveted to set my foot too.f 
His name has been to me as a civet-box ; yea, 
sweeter than all perfumes. His voice to me 
has been most sweet, and his countenance I 
have more desired than they that have most 
desired the light of the sun. His words I did 
use to gather for my food, and for antidotes 
against my faintings. He has held me and 
hath kept me from mine iniquities; yea, 
my steps have been strengthened in his 
way." 

Now, while he was thus in discourse his 
countenance changed ; his " strong man bowed 
under him :" and after he had said, "Take me, 
for I am come unto thee," he ceased to be seen 
of them. 

But glorious it was to see how the open re- 
gion was filled with horses and chariots, with 
trumpeters and pipers, with singers and 
players on stringed instruments, to welcome 
the pilgrims as they went up and followed 
one another in at the beautiful gate of the 
city. 

As for Christiana's children, the four boys 
that Christiana brought, with their wives 
and children, I did not stay where I was 
till they were gone over. Also since I came 
away I heard one say they were yet alive, 
and so would be for the increase of the 
Church in that place where they were for a 
time. 



blessed head was crowned with thorns, and whose 
lovely face was spit upon for us ; till then, let us live 
by faith in him, constantly crying, " Come, Lord Je- 
sus, come quickly." 

f Can you say this ? Do you love to hear of the 
precious name of Jesus ? Do you covet to follow him 
and to tread in his steps ? Oh what has grace 
wrought ! Be humble before Jesus. Be joyful iu 
him and tbankful to him. 



THE PILGRIM'S PROGRESS. 



245 



Shall it be my lot to go that way again, I 
may give those that desire it an account of 

* Who can read this chapter (observes the Eev. Mr. 
Burder) without exclaiming in words once received 
from heaven, " Blessed are the dead which die in the 
Lord : yea, saith the Spirit, that they may rest from 
their labours !" In the important article of death the 
privileges of believers appear distinguishing indeed. 
To human nature, unassisted by grace, death, the 
awful punishment of sin, is " the king of terrors." 
Bitter indeed, and insupportably painful, are the 
thoughts of death to men who have their "portion in 
this life" and who are at ease in their possessions. 
How horrible to be torn away from all they love, and 
plunged at once into the unutterable miseries of the 
damned ! How enviable, even to such, is the calm and 
serene frame of a dying saint ! Here the monster 
seems to have lost his sting, having left it in the 
bleeding body of Jesus. Death has changed its na- 
ture and its name. Call it no more death; it is the 
sweet sleep of the body, deposited in its earthly bed, 
under the eye of the Redeemer, till the morning of the 
resurrection. 



what I am here silent about; mean time, I bid 
my reader Farewell.* 

At the close of this excellent book (says the excel- 
lent Mr. Mason) let me address one word, reader, to 
your soul and mine. What think we of a pilgrim's 
life and a pilgrim's death? His life begins with the 
knowledge of Christ, and ends by dying in him 
and eternally enjoying of him. And all through 
life the pilgrim looks to and lives upon Christ. 
Blessed beginning! comfortable living! joyful dy- 
ing! 

Now, have we part and lot in this matter ? Is Christ 
our life — the life of our souls ? If he is, we shall live 
by faith upon him, rely on his atonement, glory in his 
righteousness, rejoice in his salvation, have done with 
all sin, and be dead to all self-righteous confidence, 
and in heart, lip, and life study to glorify him by de- 
voting ourselves to him, looking, longing, and waiting 
for his coming to receive us to himself, that where he 
is there we may be also. 

As many as live by this faith and walk according to 
this rule, peace be on them from the holy, blessed, 
and glorious Trinity ! Amen. 



CHRISTIAN BEHAVIOUR: 

BEING 

THE FRUITS OF TRUE CHRISTIANITY. 

TEACHING 

HUSBANDS, WIVES, PARENTS, CHILDREN, MASTERS, SERVANTS, ETC., HOW TO WALK SO AS 

TO PLEASE GOD. 

WITH 

A WORD OF DIRECTION TO ALL BACKSLIDERS. 



THE EPISTLE TO THE HEADER. 



Courteous Reader : 

Having formerly writ some small matter 
teaching the doctrine of faith, as justification 
by grace through the faith of Christ's blood, 
&c, I do here, as the second to that doctrine, 
present thee with a few lines touching good 
works, that I might, as at first I showed thee 
the good and glory of the one, now show thee 
the beauty and excellency of the other : " For 
though we are justified (Rom. iii. 24, &c.) 
freely by grace through Christ before God ; yet 
we are justified before men (James ii. 18) by 
our works." Nay, a life of holiness, flowing 
from faith in us that are saved by grace, it 
doth justify that grace before the world that 
justifies us before God. 2 Cor. vi. 2, 3 ; ix. 12, 
13 ; 1 Pet. ii. 11, 12. 

I have here not only in general treated of 
this doctrine of good works, but particularly 
(after some discourse about works flowing from 
faith, and what makes it true and gospelly 
good) I discourse of them as we stand under 
our several relations in this world among men. 

As first, The duty of the master of a family ; 
of the husband to his wife, and of hers to 
him ; of the duty of parents to their children, 
and of children to their parents ; of masters 
also to their servants, and of the servant 
again to his master; with a brief touch 
upon good neighbourhood, and a discovery 
of covetousness, pride, and uncleanness, which 



are great obstructions to a truly gospel con- 
versation. 

I know there are many that have treated of 
good works in large and learned discourses ; 
but I doubt all have not so gospelized their 
discourse as becomes them, and as the doctrine 
of the grace of God calleth for. 

However, I thought it my duty to add this 
discourse to all that are past; and that for 
these reasons : 

1. To take away those aspersions that the 
adversaries cast upon our doctrine, (Rom. iii. 
8, as also in the days of Paul,) that because 
we preach justification without the works of 
the law, therefore they pretend we plead for 
looseness of life, whose damnation is just. 

2. Because, though there be much discourse 
about works in general, yet a particular dis- 
course of them, as before is touched, is too 
much neglected ; and by this means every one 
too much left at uncertainties (as from them) 
of their several works under their particular 
relations ; which I think is one reason of that 
disorder in families and places where God's 
people live, to their shame and the dishonour 
of God. 

3. Because these few books that do par- 
ticularly treat thus of good works are, I 
think, now so scarce or so big that but few 
have them and few buy them, if they may be 
had, especially our new converts, for whose 

247 



248 



BUNYAN'S COMPLETE WORKS. 



sakes principally this short discourse is in- 
tended ; and indeed, this is one reason of my 
brevity, that the price might neither be burden- 
some, nor the reading long and tedious. Mul- 
titude of words drown the memory; and an 
exhortation in few words may yet be so full 
that the reader may find that in the side of a 
sheet which some are forced to hunt for in a 
whole quire, &c. The Lord teach us this 
wisdom. 

4. I have written this book to show that I 
bear a fellow testimony and witness (with all 
that know God) of the operation that grace 
hath and will have in the heart that hath 
savingly received it. 

Lastly. I have thus written because it is 
amiable and pleasant to God when Christians 
keep their rank, relation, and station, doing 
all as become their quality and calling. When 
Christians stand every one in their places, 
and do the work of their relations, then they 
are like the flowers in the garden, that stand 



and grow where the gardener hath planted 
them, and then they shall both honour the 
garden in which they are planted, and the 
gardener that hath so disposed of them. From 
the hyssop in the wall to the cedar in Leb- 
anon their fruit is their glory. And seeing 
the flock into which we are planted is the 
fruitfullest flock, the sap conveyed thereout 
the fruitfullest sap, and the dresser of our 
souls the wisest husbandman (John xv. 1), 
how contrary to nature, to example, and ex- 
pectation should we be if we should not be 
rich in good works ! 

Wherefore take heed of being painted fire 
wherein is no warmth, and painted flowers 
which retain no smell, and of being painted 
trees whereon is no fruit; "Whoso boasteth 
himself of a false gift is like clouds and wind 
without rain." Prov. xxv. 14. Farewell. 

The Lord be with thy spirit, that thou 
mayst profit for time to come. 

JOHN BUNYAN. 



CHRISTIAN BEHAVIOUR 



That being justified by bis grace, we sbould be made beirs according to tbe bope of eternal life. 
Tbis is a faithful saying, and tbese things I will tbat thou affirm constantly, that they which have believed 
in God might be careful to maintain good works : these things are good and profitable unto men. — Tit. iii. 7, 8. 



I shall not at this time discourse of every 
particular at large included in these words, but 
shall briefly fall upon those things that I judge 
most necessary for the people of God. Neither 
shall I need to take any great preamble to the 
words for their explication, they themselves 
being plain, and without that ambiguity that 
calleth for such a thing; the general scope 
being this, That they which have believed in 
God should be careful to maintain good works. 

But yet, to prosecute what I intend with 
what clearness I may, I shall in a word or two 
make way for what is to be the main of this 
book. 

" This is a faithful saying." This— which ? 
Why, that which goeth before, namely, " That 
being justified by grace, we should be made 
heirs according to the hope of eternal life. 
This is a faithful saying, and these things I 
will that thou aflirm constantly." 

Why so ? 

Why, "That they which have believed in 
God might be careful to maintain good works." 

The meaning is, that the way to provoke 
others to good works is constantly (in the evi- 
dence and demonstration of the Spirit) to show 
them the certainty of their being by grace 
made heirs of eternal life. 

From this Scripture I do gather these things 
observable : 

1. That good works do flow from faith. Yea, 
2. That every one that believeth should be 
careful that their works be good. 3. That 
every believer should not only be careful that 
their works be good, and for the present do 
them, but should also be careful to maintain 
them ; that is, they should carefully study to 
keep in a constant course of good works. 

And lastly, that the best way to provoke 
both ourselves and others to this work is to be 
often affirming to others the doctrine of justi- 



fication by grace, and to believe it ourselves : 
" This is a faithful saying, and these things I 
will (saith Paul) that thou affirm constantly, 
that they who have believed in God might be 
careful to maintain good works." 

I. I begin with the first : That good works 
do flow from faith. 

This is evident divers ways: 1. From the 
impossibility of their flowing from any other 
thing — they must either flow from faith or not 
at all ; " For whatsoever is not of faith is sin." 
And again, " Without faith it is impossible to 
please him." Every man by nature, before 
faith, is an evil and a corrupt tree ; and a cor- 
rupt tree cannot bring forth good fruit : " Do 
men gather grapes of thorns, or figs of this- 
tles ?" Now a man is made good by faith, and 
by that bringeth forth the fruits that are ac- 
ceptable to God. 

Wherefore sinners, before faith, are com- 
pared to the wilderness, whose fruits are briers 
and thorns ; and whose hearts are the habita- 
tion of dragons — that is, of devils. 

And hence again it is that they are said to 
be Godless, Christless, Spiritless, faithless, 
hopeless ; without the covenant of grace, with- 
out strength ; enemies in their minds by wicked 
works, and possessed by the spirit of wicked- 
ness as a castle by a conqueror. 

Now, these things being thus, it is impossi- 
ble that all the men under heaven that are un- 
converted should be able to bring forth one 
work rightly good ; even as impossible as for 
all the briers and thorns under heaven to bring 
forth one cluster of grapes or one bunch of 
figs; for indeed they want the qualification. 
A thorn bringeth not forth figs, because it 
wanteth the nature of the fig tree ; and so doth 
the bramble, the nature of the vine. Good 
works must come from a good heart. 

Now, this the unbeliever wanteth because 

249 



250 



BUNYAN'S COMPLETE WORKS. 



he wanteth faith ; for it is that which purifietk 
the heart. Good works must come from love 
to the Lord Jesus; but this the unbeliever 
wanteth also, because he wanteth faith : " For 
faith worketh by love, and by that means doth 
good." 

And hence again it is that though the carnal 
man doth never so much which he calleth good, 
yet it is rejected, slighted, and turned as dirt 
in his face again : his prayers are abominable, 
his ploughing is sin, and all his righteous- 
nesses as filthy rags. Thus you see that with- 
out faith there are no good works. 

Now then to show you that they flow from 
faith. And that, 

For that faith is a principle of life, by which 
a Christian lives — a principle of motion, by 
which he walks towards heaven in the way of 
holiness. It is also a principle of strength, by 
which the soul opposeth its lust, the devil, and 
this world, and overcomes them : " This is your 
victory, even your faith." Faith in the heart 
of a Christian is like the salt that was thrown 
into the corrupt fountain, that made the 
naughty waters good and the barren land fruit- 
ful. Faith, when it is wrought in the heart, is 
like leaven hid in the meal, or like perfume 
that lighteth upon stinking leather, turning 
the smell of the leather into the savour of the 
perfume ; it being then planted in the heart 
and having its natural inclination to holiness. 
Hence it is that there followeth an alteration 
of the life and conversation, and so bringeth 
forth fruit accordingly : "A good man, out of 
the good treasure of his heart, bringeth forth 
good fruit." Which treasure, I say, is this 
faith, and therefore it is that faith is called the 
faith according to godliness and the most holy 
faith. 

Good works must needs flow from faith or 
no way, because that alone carrieth in it an 
argument sufficiently prevalent to win upon 
our natures, to make them comply with holi- 
ness. 

Faith showeth us that God loveth us, that 
he forgiveth us our sins, that he accounteth us 
for his children, having freely justified us 
through the blood of his Son. 

Faith receiveth the promise, embraceth it, 
and comforteth the soul unspeakably Avith it. 

Faith is so great an artist in arguing and 
reasoning with the soul that it will bring over 
the hardest heart that it hath to deal with. It 
will bring to my remembrance at once both 
my vileness against God and his goodness to- 
wards me; it will show me that though I 



deserve not to breathe in the air, yet that God 
will have me an heir of glory. 

Now, there is no argument greater than 
this. This will make a man run through ten 
thousand difficulties to answer God (though he 
never can) for the grace he hath bestowed cn 
him. 

Further, faith will show me how distin- 
guishing^ this love of God hath set itself upon 
me : it will show me that though Esau was 
Jacob's brother, yet he loved Jacob; that 
though there were thousands more besides me 
that were as good as me, yet I must be the 
man that must be chosen. 

Now this, I say, is a marvellous argument, 
and unspeakably prevaileth with the sinner, 
as saith the apostle : " For the love of Christ 
constrains us, because we thus judge, That if 
one died for all, then were all dead ; and that 
he died for all, that they which live (that is, 
by faith) should not henceforth live unto 
themselves, but to Him that died for them and 
rose again." " Love (saith the wise man) is 
strong as death ; many waters cannot quench 
love, neither can the floods drown it. If a man 
would give all the substance of his house for 
love, it would be utterly contemned." 

Oh! when the broken, dying, condemned 
soul can hut see, by faith, the love of a tender- 
hearted Saviour, and also see what he under- 
went to deliver it from under that death, guilt, 
and hell that now it feels and fears, which also 
it knoweth it hath most justly and highly de- 
served, " Then bless the Lord, O my soul ; and 
what shall I render unto the Lord for all his 
benefits ?" 

Thus faith is a prevailing argument to the 
sinner, whereby he is fetched off from what he 
was, and constrained to bend and yield to what 
before he neither would nor could. 

And hence it is that gospel-obedience is 
called the obedience of faith, as well as obe- 
dience to the faith. Eom. xvi. 26. For it must 
be by the faith of Christ in my heart that I 
submit to the word of faith in the Bible, other- 
wise all is to no profit ; as saith the apostle : 
" The word preached did not profit them, it 
not being mixed with faith in them that heard 
it." Heb. iv. 2. For faith alone can see the 
reality of what the Gospel saith, and so, I say, 
argue over the heart to the embracing of it. 

3. Faith is such a grace as will represent to 
the soul all things in their proper colours. It 
doth not (as doth unbelief and ignorance) 
show us all things out of order, putting dark- 
ness for light, and bitter for sweet, but will set 



CHRISTIAN BEHAVIOUR. 



251 



everything in its proper place before our eyes : 
God and Christ shall be with it the chiefest 
good, the most lovely and amiable ; a heavenly 
life shall be of greater esteem and more desir- 
able than all the treasures of Egypt. Eight- 
eousness and sanctification will be the thing 
after which it will most vehemently press, be- 
cause it seeth not only death and damnation 
as the fruits of sin, but sin also in itself, dis- 
tinct from the punishment belonging to it, a 
detestable, horrible, and odious thing. 

By faith we see this world hath no abiding 
in it for us, nor no satisfaction if it were other- 
wise ; and hence it is that the people of God 
have groaned to be gone from hence into a 
state that is both sinless and temptationless ; 
and hence it is again that they have run 
through so many trials, afflictions, and adver- 
sities, even because of that love to holiness of 
life that faith being in their hearts did prompt 
them to, by showing them the worth and dur- 
ableness of that which was good, and the irk- 
someness and evil of all things else. 

4. Faith layeth hold of that which is able to 
help the soul to bring forth good works: it 
layeth hold of and engageth the strength of 
Christ, and by that overcometh that which op- 
presseth : "I can do all things through Christ 
that strengtheneth me." 

In a word, a life of holiness and godliness in 
this world doth so inseparably follow a prin- 
ciple of faith that it is both monstrous and 
ridiculous to suppose the contrary. What! 
shall not he that hath life have motion ? 

He that hath by faith received the spirit of 
holiness, shall not he be holy? (Gal. iii. 2;) 
and he that is called to glory and virtue, shall 
not he add to his faith virtue ? 2 Pet. i. 4, 5. 
We are by faith made good trees, and shall not 
we bring forth good fruit? Luke vi. 43. They 
that believe are created in Christ Jesus unto 
good works ; and God hath, before the world 
was, ordained that we should walk in them : 
and shall both our second creation and God's 
foreordination be made frustrate? Besides, 
the children of faith are the children of light 
and of the day — lights upon a hill and candles 
on a candlestick — and shall not they shine? 
They are the salt of the earth, shall not they 
be seasoning? 

The believer is the alone man by whom 
God showeth to the world the power of his 
grace, the operation of his people's faith, &c. 
The unbelievers read indeed of the power of 
grace, of the faith, hope, love, joy, peace, and 
sanctification of the heart of the Christian, 



but they feel nothing of that sin-killing oper- 
ation that is in these things : these are to 
them as a story of Rome or Spain. Where- 
fore, to show them in others what they find 
not in themselves, God worketh faith, hope, 
love, &c, in a generation that shall serve him ; 
and by them they shall see what they cannot 
find in themselves, and by this means they 
shall be convinced that though sin and the 
pleasures of this life be sweet to them, yet 
there is a people otherwise minded, even such 
a people that do indeed see the glory of that 
which others read of, and from that light take 
pleasure in those things which they are most 
averse unto. To this, I say, are Christians 
called; herein is God glorified; hereby are 
sinners convinced, and by this is the world 
condemned. 

Objection. But if faith doth so naturally 
cause good works, what then is the reason 
that God's people find it so hard a matter to 
be faithful in good works ? 

I answer — 1. God's people are fruitful in 
good works according to the proportion of 
their faith ; if they be slender in good works, 
it is because they are weak in faith. Little 
faith is like small candles or weak fire, which, 
though they shine and have heat, yet have 
but dim shining and small heat when com- 
pared with bigger candles and greater fire. 
The reason why Sardis had some in it whose 
works were not perfect before God was, be- 
cause they did not hold fast by faith the word 
that they had formerly heard and received. 

2. There may be a great mistake in our 
judging of our own fruitfulness. The soul 
that indeed is candid and right at heart is 
taught by grace to judge itself, though fruit- 
ful, yet barren upon two accounts : 1. When it 
compareth its life to the mercy bestowed upon 
it ; for when a soul doth indeed consider the 
greatness and riches of the mercy bestowed 
upon it, then it must needs cry out, " O 
wretched man that I am !" for it seeth itself 
wonderfully to fall short of a conversation be- 
coming one who hath received so great a bene- 
fit. 2. It may also judge itself barren because 
it falleth so far short of that it would attain 
unto; it cannot do the thing that it would. 
The heart of a Christian is naturally very 
barren ; upon which, though the seed of grace 
(that is, the fruitfullest of all seeds) be sown, 
yet the heart is naturally subject to bring forth 
weeds. 

Now, to have a good crop upon such 
ground doth argue the fruitfulness of the 



252 



BUNYAN'S COMPLETE WORKS. 



seed. Wherefore I conclude upon these three 
things : 

I. That the seed of faith is a very fruitful 
seed, in that it will be fruitful in so barren a 
soil. 2. That faith is not beholden to the 
heart, but the heart to it, for all its fruit- 
fulness. 3. That therefore the way to be a 
more fruitful Christian is to be stronger in 
believing. 

II. Now for the second thing : to wit, That 
every one that believeth should be careful that 
their works be good. This followeth from 
what went just before : to wit, That the heart 
of a Christian is a heart subject to bring forth 
weeds. 

There is flesh as well as spirit in the best 
of saints ; and as the spirit of grace will be 
always putting forth something that is good, 
so the flesh will be putting forth continually 
that which is evil. 

" For the flesh lusteth against the spirit, and 
the spirit against the flesh." 

Now, this considered, is the cause why you 
find so often in the Scriptures so many items 
and cautions to the Christians to look to their 
lives and conversation. As, " Keep thy heart 
with all diligence " Watch ye, stand fast 
in the faith ; 'quit you like men ; be strong 
" Be not deceived, God is not mocked ; for 
whatever a man soweth, that shall he reap : 
for he that soweth to the flesh shall of the 
flesh reap corruption ; but he that soweth 
to the spirit shall of the spirit reap life 
everlasting." 

All works are not good that seem to be so. 
It is one thing for a man's ways to be right in 
his own eye, and another for them to be right 
in God's. Often that which is in high estima- 
tion with men is abomination in the sight of 
God. 

Seeing corruption is not yet out of „pur 
natures, there is a proneness in us to build 
upon the right foundation, wood, hay and 
stubble, instead of gold, and silver, and pre- 
cious stones. How was David the king, 
Nathan the prophet, and Uzza the priest de- 
ceived touching good works ! Peter also, in 
both his defending his Master in the garden 
and in dissuading him from his sufferings, 
though both out of love and affection to his 
Master, was deceived touching good works. 

Many have miscarried both as to doctrine, 
worship, and the prosecution of each. 

1. For doctrine. Christ tells the Jews that 
they taught for the doctrines of God the doc- 
trines and traditions of men : as also, saith the 



apostle, "They teach things they ought not, 
for filthy lucre's sake." 

2. Also touching worship, we find how 
frequently men have mistaken, both for time, 
place, and matter, with which they wor- 
shipped. 

(1.) For time. It hath been that which man 
hath devised, not that which God hath com- 
manded. They change the ordinances, saith 
Isaiah; they change God's judgments into 
wickedness, saith Ezekiel. 

(2.) For place. When they should have 
worshipped at Jerusalem, they worshipped at 
Bethel, at Gilgal, and Dan, in gardens, under 
poplars and elms. 

(3.) For the matter with which they wor- 
shipped. Instead of bringing according to 
the commandment, they brought the lame, 
torn, and the sick ; they would sanctify them- 
selves in gardens with swine's flesh and mice, 
when they should have done it at Jerusalem 
with bullocks and lambs. 

Again, touching men's prosecuting their zeal 
for their worship, &c, that they do think right 
how hot hath it been, though with no reason 
at all. Nebuchadnezzar will have his fiery 
furnace and Darius his lions' den for non-con- 
formists. 

Again, they have persecuted men even to 
strange cities, have laid traps and snares in 
every corner to entrap and to entangle their 
words ; and if they could at any time but kill 
the persons that dissented from them, they 
would think they did God good service. But 
what need we to look so far from home, (were 
it not that I would seal my sayings with truth ?) 
We need look no farther, to affirm this position, 
than the papists and their companions. How 
many have they in all ages hanged, burned, 
starved, drowned, racked, dismembered, and 
murdered, both openly and in secret ! and all 
under a pretence of God, his worship, and 
good works. 

Thus you see how wise men and fools, saints 
and sinners, Christians and heathen, have erred 
in the business of good works ; wherefore every 
one should be careful to see that their works 
be good. 

Now, then, to prevent, if God will, miscar- 
riage in this matter, I shall propound unto you 
what it is for a work to be rightly good : 

1. A good work must have the word for its 
authority. 2. It must, as afore was said, flow 
from faith. 3. It must be both rightly timed 
and rightly placed. 4. It must be done will- 
ingly, cheerfully, &c. 



CHRISTIAN 

1. It must have the word for its authority. 
Zeal without knowledge is like a mettled 

horse without eyes or like a sword in a mad- 
man's hand, and there is no knowledge where 
there is not the word: for if they reject the 
word of the Lord, and act not by that, what 
wisdom is in them ? said the prophet. Jer. viii. 
9 ; Isa. viii. 20. Wherefore see thou have the 
word for what thou dost. 

2. As there must be the word for the author- 
izing of what thou dost, so there must be faith, 
from which it must flow, as I showed thee be- 
fore ; " for whatever is not of faith is sin : and 
without faith it is impossible to please God." 
Now I say without the word there is no faith, 
(Eom. x. 17,) as without faith there is no good, 
let men's pretences be what they will. 

3. As it must have these two aforenamed, so 
also it must have — 1. right time ; and 2. right 
place. 

1st. It must be rightly timed. Every work 
is not to be done at the same time, every time 
not being convenient for such a work : " There 
is a time for all things, and every thing is 
beautiful in its time." Eccles. iii. 11. There 
is a time to pray, a time to hear, a time to read, 
a time to confer, a time to meditate, a time to 
do, and a time to suffer. Now, to be hearing 
when we should be preaching and doing — that 
is, yielding active obedience to that under 
which we ought to suffer — is not good. Christ 
was very wary that both his doings and suffer- 
ings were rightly timed. John ii. 3, 4 and xiii. 
1, 2. And herein we ought to follow his steps. 
To be at plough in the field when I should be 
hearing the word is not good ; and to be talk- 
ing abroad when I should be instructing my 
family at home is as bad: "Whoso keepeth 
the commandment shall feel no evil thing: 
and a wise man's heart discerneth both 
time and judgment." Eccles. viii. 5. Good 
things mistimed are fruitless, unprofitable, and 
vain. 

2dly. As things must have their right time, 
so they must be rightly placed: for the mis- 
placing of any work is as bad as the mistiming 
of it. 

When I say things if good must be rightly 
placed, I mean we should not give to any work 
more than the word of God alloweth it, neither 
should we give it less. Mint, anise, and cum- 
min are not so weighty matters as faith and 
the love of God, as in Matt. xxii. 23. For a 
pastor to be exercising the office of a deacon 
instead of the office of a pastor, it is mispla- 
cing of works. Acts vi. 2. For Martha to be 



BEHAVIOUR. 253 

making outward provision for Christ when she 
should have set at his feet to hear his word 
was the misplacing a work : and her sister to 
have done it at her request (though the thing 
in itself was good) had been her sin also. 

Farther, there are three things that a man 
should have in his eye in every work he doth : 

1st. The honour of God. 2dly. The edifica- 
tion of his neighbour. 3dly. The expediency 
or inexpediency of what I am to do. And 
always observe it that the honour of God is 
wrapped up in the edification of thy neigh- 
bour ; and the edification of thy neighbour in 
the expediency of what thou dost. 

Again, if thou wouldst walk to the edifica- 
tion of thy neighbour, and so to God's honour 
in the midst of thy observers, beware — 

1st. That thou in thy words and carriages 
dost so demean thyself that Christ in his pre- 
cious benefits may be with clearness spoken 
forth by thee; and take heed that thou dost 
not enter into doubtful points with them that 
are -weak, but deal chiefly, lovingly, and wisely 
with their consciences about those matters that 
tend to their establishment in the faith of their 
justification and deliverance from death and 
hell : " Comfort the feeble-minded, confirm the 
weak." | 

2dly. If thou be stronger than thy brother, 
take heed that thou do not that before him 
that may offend his weak conscience ; I mean 
things that to themselves may be lawful : " All 
that is lawful is not expedient ; all that is law- 
ful edifieth not." Wherefore here is thy wis- 
dom and love, that thou in some things deny 
thyself for thy brother's sake. " I will not eat 
meat while the world standeth, (said Paul,) 
lest I make my brother to offend. Wherefore 
have this faith to thyself before God." But if 
thou walk otherwise, know thou walkest not 
charitably, and so not to edification, and so 
not to Christ's honour, but dost sin against 
Christ and wound thy weak brother, for whom 
Christ died. 

But I say all this while keep thy eye upon 
the word : take heed of going contrary to that 
under any pretence whatever ; for without the 
word there is nothing to God's glory nor thy 
brother's edification. Wherefore, walk wisely 
in a perfect way. 

Having thus, in few words, showed you 
what are works rightly good, I beseech you in 
the name of the Lord Jesus Christ that you 
put yourselves into a conscientious perform- 
ance of them, that you may, while you live 
here, be vessels of honour, fit for the Master's 



254 



BUNYAN'S COMPLETE WORKS. 



use and prepared to every good work. Study 
to approve things that are excellent, that you 
may be sincere and without offence until the 
day of Christ*: covet communion with God, 
covet earnestly the best gifts. Ah ! we that 
are redeemed from among men, and that re- 
joice in the hope of the glory of God — we that 
look, I say, for the blessed hope and the glori- 
ous appearing of the great God and our Saviour 
Jesus Christ — what manner of persons should 
we be in all holy conversation and godliness ! 

To conclude, for your further edification, 
take a plain rehearsal of your several general 
duties and works, to which God engageth you 
in his word, according to your places, callings, 
and relations in this world. 

TOUCHING THE MASTER OF A FAMILY. 

If thou have under thee a family, then thou 
art to consider the several relations thou stand- 
est under, and art to know that thou in each 
of them hast a work to do for God, and that he 
expecteth thy faithful deportment under every 
one of them. As, 

First, then, in general: He that is the 
master of a family hath, as under that rela- 
tion, a work to do for God ; to wit, the right 
governing of his own family. And his work 
is twofold. 

1. Touching the spiritual state thereof. 2. 
Touching the outward. 

As touching the spiritual state of his family, 
he ought to be very diligent and circumspect, 
doing his utmost endeavour both to increase 
faith where it is begun and to begin it where 
it is not. 

Wherefore, to this end, he ought diligently 
and frequently to lay before his household such 
things of God, out of his word, as are suitable 
for each particular. And let no man question 
his rule in the word of God for such a prac- 
tice ; for if the thing itself were but of good 
report and a thing tending to civil honesty, it 
is within the compass and bounds even of na- 
ture itself, and ought to be done, much more 
things of a higher nature ; besides, the apostle 
exhorts us to " whatever things are honest, 
whatever things are true, just, and of good re- 
port," to think of them, that is, to be mindful 
to do them ; but to be conversant in this godly 
exercise in our family is very worthy of praise, 
and doth much become all Christians. This is 
one of the things for which God so highly com- 
mended his servant Abraham, and that with 
which his heart was so much affected: "I 
know Abraham," saith God; "I know him to 



be a good man in very deed, for he will com- 
mand his children, and his household after 
him, and they shall keep the way of the Lord." 
This was a thing also which good Joshua de- 
signed should be his practice as long as he had 
a breathing-time in this world : "As for me, 
(saith he,) I and my household, we will serve 
the Lord." 

Further, we find also in the New Testament 
that they are looked upon as Christians of an 
inferior rank that have not a due regard to 
this duty; yea, so inferior as not fit to be 
chosen to any office in the Church of God. A 
pastor must be one that ruleth well his own 
house, having his children in subjection with 
all gravity : For if a man knoweth not how to 
rule his own house, how shall he take care of 
the Church of God? " The deacon also (saith 
he) must be the husband of one wife," ruling 
their children and their own house well. Mark 
a little, the apostle seems to lay down thus 
much, that a man that governs his family well 
hath one qualification belonging to a pastor or 
deacon in the house of God, (for he that know- 
eth not how to rule his own house, how shall 
he take care of the Church of God?) which 
thing considered, it giveth us light into the 
work of the master of a family touching the 
governing of his house. 

1. First, then, a pastor must be sound and 
uncorrupt in his doctrine ; and indeed so must 
the master of a family. 

2. A pastor should be apt to teach, to reprove, 
and to exhort ; and so should the master of a 
family. 

3. A pastor must himself be exemplary in 
faith and holiness ; and so also should the mas- 
ter of a family. " I (saith David) will behave 
myself in a perfect way ; I will walk in (or 
before) my house in a perfect way." 

4. The pastor is for getting the church to- 
gether ; and when they are so come together, 
then to pray among them and to preach unto 
them : this is also commendable in Christian 
masters of families. 

Objection. But my family is ungodly and 
unruly touching all that is good : what shall 
I do? 

Ansiver., I answer — 1. Though this be true, 
yet thou must rule them, and not they thee. 
Thou art set over them of God, and thou art to 
use the authority which God hath given thee, 
both to rebuke their vice and to show them the 
evil of their rebelling against the Lord. This 
did Eli, though not enough; and thus did 
David. 



CHRISTIAN BEHAVIOUR. 



255 



Also, thou must tell them how sad thy state 
was when thou wast in their condition, and so 
labour to recover them out of the snare of the 
devil. 

2. Thou ©lightest also to labour to draw 
them forth to God's public worship, if perad- 
venture God may convert their souls. Saith 
Jacob to his household, and to all that were 
about him, " Let us arise and go to Bethel, and 
I will make there an altar to God, that an- 
swered me in the day of my distress." 

Hannah would carry Samuel to Shiloh, that 
he might abide with God for ever. Indeed a 
soul rightly touched will labour to draw not only 
their families but a whole city after Jesus Christ. 

3. If they are obstinate, and will not go forth 
with thee, then do thou get godly and sound 
men to thy house, and there let the word of 
God be preached, when thou hast, as Cornelius, 
gathered thy family and friends together. 

You know that the jailer, Lydia, Crispus, 
Gaius, Stephanus, and others had not only 
themselves but their families made gracious by 
the word preached, and that some of them, if 
not all, by the word preached in their houses. 
And this, for aught I know, might be one 
reason among many why the apostles taught 
in their day, not only publicly, but from house 
to house : I say, that they might, if possible, 
bring in those in some family which yet re- 
mained unconverted and in their sins ; for 
some, you know, how usual it was in the day 
of Christ to invite him to their house if they 
had any afflicted that either would not or 
could not come unto him. 

If this be the way with those that have out- 
ward diseases in their families, how much more 
then where there are souls that have need of 
Christ to save them from death and eternal 
damnation? 

4. Take heed that thou dost not neglect fam- 
ily duties among them thyself, as reading the 
word and prayer ; if thou hast one in thy fam- 
ily that is gracious, take encouragement ; nay, 
if thou art alone, yet know that thou hast both 
liberty to go to God through Christ, and also 
art at that time in a capacity of having the 
universal Church join with thee for the whole 
number of those that shall be saved. 

5. Take heed that thou suffer not any un- 
godly, profane, or heretical books or discourse 
in thy house : " Evil communications corrupt 
good manners." I mean such profane or he- 
retical books, &c, as either tend to provoke to 
looseness of life or such as do oppose the fun- 
damentals of the Gospel. 



I know that Christians must be allowed 
their liberty as to things indifferent ; but for 
those things that strike either at faith or holi- 
ness, they ought to be abandoned by all Chris- 
tians, and especially by the pastors of churches 
and masters of families ; which practice was 
figured out by Jacob's commanding his house 
and all that was with him to put away the 
strange gods from among them and to change 
their garments. 

All those in the Acts set a good example for 
this, who took their curious books and burned 
them before all men, though they were worth 
five thousand pieces of silver. 

The neglect of this fourth particular hath 
occasioned ruin in many families both among 
children and servants. It is easier for vain 
talkers and their deceivable works to subvert 
whole households than many are aware of. 

Thus much touching the spiritual state of 
thy household. And now to its outward. 

Touching the outward state of thy family, 
thou art to consider these three things : 

1. That it lieth upon thee to care for them 
that they have a convenient livelihood : "If 
any man provide not for his own, and espe- 
cially for those of his house, he hath denied 
the faith and is worse than an infidel." But 
mark when the w ord said, " Thou art to pro- 
vide for thy house," it giveth thee no license 
to distracting carefulness ; neither doth it al- 
low thee to strive to grasp the world in thy 
heart or coffers, nor to take care for years 
or days to come, but so to provide for them 
that they may have food and raiment ; and if 
either they or thou be not content with that, 
you launch out beyond the rule of God. 
This is to labour that you may have where- 
with to maintain good works for necessary 
uses. 

And never object that unless you reach 
farther it will never do ; for that is but unbe- 
lief. The word saith, " That God feedeth the 
ravens, careth for sparrows, and clotheth the 
grass ; in which three, to feed, clothe, and care 
for, is as much as heart can wish. 

2. Therefore, though thou shouldst provide 
for thy family, yet let all thy labour be mixed 
with moderation : " Let your moderation be 
known unto all men." Take heed of driving 
so hard after this world as to hinder thyself 
and family from those duties towards God 
which thou art by grace obliged to, as private 
prayer, reading the Scriptures, and Christian 
conference. It is a base thing for men so to 
spend themselves and families after this world 



256 



BUNYAN'S COMPLETE WORKS. 



as that they disengage their heart to God's 
worship. 

Christians, " the time is short. It remaineth 
then that they that have wives be as those 
that have none ; and they that weep, as though 
they wept not ; and they that rejoice, as those 
that rejoice not ; and they that use this world, 
as not abusing it ; for the fashion of this world 
passeth away." 

Many Christians live and do in this world as 
if religion was but a by-business, and this 
world the one thing necessary ; when indeed 
all the things of this world are but things by 
the by, and religion only the one thing need- 
ful. 

3. If thou wouldst be such a master of a 
family as becomes thee, thou must see that 
there be that Christian harmony among those 
under thee as becomes that house where one 
ruleth that feareth God. 

(1.) Thou must look that thy children and 
servants be under subjection to the word of 
God ; for though it is of God only to rule the 
heart, yet he expecteth that thou shouldst rule 
their outward man ; which, if thou doest not, 
he may in a short time cut off all thy stock. 
See therefore that thou keep them temperate 
in all things, in apparel, in language, that they 
be not gluttons nor drunkards ; nor suffering 
either thy children vainly to domineer over 
thy servants, nor they again to carry them- 
selves foolishly towards each other. 

(2.) Learn to distinguish between that in- 
jury that in thy family is done to thee and 
that which is done to God ; and though thou 
oughtest to be very zealous for the Lord, and to 
bear nothing that is open transgression to him, 
yet here will be thy wisdom — to pass by per- 
sonal injuries and to bury them in oblivion : 
" Love covereth a multitude of sins." Be not 
then like those that will rage and stare like 
madmen when they are injured, and yet either 
laugh, or at least not soberly rebuke and warn, 
when God is dishonoured. 

Rule thy own house well, having thy chil- 
dren (with others in thy family) in subjection 
with all gravity. 

Solomon was so excellent, sometimes, this 
way that he made the eyes of his beholders to 
dazzle. 

But to break off from this general and come 
to particulars : 

First, Hast thou a wife? Thou must con- 
sider how thou oughtest to behave thyself 
under that relation ; and to do this aright 
thou must consider the condition of thy wife, 



whether she be one that indeed believeth or 
not. If she believeth, then, 

1. Thou art engaged to bless God for her; 
" For her price is far above rubies, and she is 
the gift of God unto thee, and is for thy adorn- 
ing and glory. Favour is deceitful, and beauty 
is vain ; but a woman that feareth the Lord, 
she shall be praised." 

2. Thou oughtest to love her under a double 
consideration : 1. As she is thy flesh and thy 
bone; "For never man yet hated his own 
flesh." 2. As she is together with thee an heir 
of the grace of life. This, I say, should en- 
gage thee to love her with Christian love ; to 
love her as believing you both are dearly be- 
loved of God and the Lord Jesus Christ, and 
as those that must be together with him in 
eternal happiness. 

3. Thou oughtest so to carry thyself to and 
before her as doth Christ to and before his 
Church ; as saith the apostle : " So ought men 
to love their wives, even as Christ loved the 
Church and gave himself for it." When hus- 
bands behave themselves like husbands indeed, 
then will they be not only husbands, but such 
an ordinance of God to the wife as will preach 
to her the carriage of Christ to his spouse. 
There is a sweet scent wrapped up in the rela- 
tions of husbands and wives that believe ; the 
wife, I say, signifying the Church, and the 
husband the head and Saviour thereof. " For 
the husband is the head of the wife, even as 
Christ is the head of the Church ;" and he is 
the Saviour of the body. 

This is one of God's chief ends in instituting 
marriage, that Christ and his Church, under a 
figure, might be wherever there is a couple 
that believe through grace. 

Wherefore that husband that carrieth it un- 
discreetly towards his wife, he doth not only 
behave himself contrary to the rule, but also 
maketh his wife lose the benefit of such an 
ordinance, and crosseth the mystery of his re- 
lation. Therefore, I say, " So ought men to 
love their wives as their own bodies : he that 
loveth his wife, loveth himself; for no man 
ever yet hated his own flesh, but nourisheth 
and cherisheth it, even as the Lord the 
Church." Christ laid out his life for his 
Church, covereth her infirmities, communicates 
to her his wisdom, protecteth her and helpeth 
her in her employments in this world ; and so 
ought men to do for their wives. 

Solomon and Pharaoh's daughter had the 
art of thus doing, as you may see in the book 
of the Canticles. 



CHRISTIAN BEHA VIO UR. 257 



Wherefore bear with their weaknesses, help 
their infirmities, and honour them as the 
weaker vessels and as being of a frailer con- 
stitution. 

In a word, be such a husband to thy believ- 
ing wife that she may say, God hath not only 
given me a husband, but such a husband as 
preacheth to me every day the carriage of 
Christ to his Church. 

Secondly, If thy wife be unbelieving or car- 
nal, then thou hast also a duty lying before 
thee, which thou art engaged to perform under 
a double engagement: 1. For that she lieth 
liable every moment to eternal damnation : 2. 
That she is thy wife that is in this evil case. 

Oh how little sense of the worth of souls is 
there in the hearts of some husbands, as is 
manifest by their unchristian carriage to and 
before their wives ! 

Now, to qualify thee for a carriage suitable, 

1. Labour seriously after a sense of her 
miserable state, that thy bowels may yearn 
towards her soul. 

2. Beware that she take no occasion from 
any unseemly carriage of thine to proceed in 
evil. And here thou hast need to double thy 
diligence, for she lieth in thy bosom, and 
therefore is capable of espying the least mis- 
carriage in thee. 

3. If she behave herself unseemly and un- 
ruly, as she is subject to do, being Christless 
and graceless, then labour thou to overcome 
her evil with thy goodness, her frowardness with 
thy patience and meekness. It is a shame for 
thee, who hast another principle, to do as 
she. 

4. Take fit opportunities to convince her. 
Observe her disposition, and when she is most 
likely to hear, then speak to her very heart. 

5. When thou speakest speak to purpose. 
It is no matter for many words, provided they 
be pertinent. Job in a few words answers his 
wife, and takes her off from her foolish talk- 
ing: "Thou speakest (saith he) like one of 
the foolish women : shall we receive good at 
the hands of God, and shall we not receive 
evil ?" 

6. Let all be done without rancour or the 
least appearance of anger : " With meekness 
instruct those that oppose themselves, if per- 
adventure they may recover themselves out of 
the snare of the devil who are taken captive 
by him at his will." 

" And knowest thou, man, but thou may- 
eat save thy wife?" 

17 



TOUCHING PARENTS. 

If thou art a parent, a father or a mother, 
then thou art to consider thy calling under 
this relation. 

Thy children have souls, and they must be 
begotten of God as well as of thee, or they 
perish. 

And know also that unless thou be very cir- 
cumspect in thy behaviour to and before them, 
they may perish through thee ; the thoughts 
of which should provoke thee both to instruct 
and also to correct them. 

1. To instruct them as the Scripture saith, 
and to bring them up in the nurture and 
admonition of the Lord; and to do this 
diligently when thou sittest in thy house, 
when thou liest down, and when thou risest 
up. 

Now to do this to purpose, 

1. Do it in terms and words easy to be un- 
derstood: affect not high expressions, they will 
drown your children. Thus God spake to his 
children, and Paul to his. 

2. Take heed of filling their heads with 
whimsies and unprofitable notions, for this 
will sooner learn them to be malapert arid 
proud than sober and humble. Open there- 
fore to them the state of man by nature ; dis- 
course with them of sin, of death, and hell ; 
of a crucified Saviour, and the promise of life 
through faith : "Train up a child in the way 
he should go, and when he is old he will not 
depart from it." 

3. There must be much gentleness and 
patience in all thy instructions, lest they be 
discouraged. 

4. Labour to convince them by a conversa- 
tion answerable that the things of which thou 
instructest them are not fables, but realities, 
yea, and realities so far above what can be 
here enjoyed that all things, were they a thou- 
sand times better than they are, are not worthy 
to be compared with the glory and worthiness 
of these things. 

Isaac was so holy before his children that 
when Jacob remembered God, he remembered 
that he was the fear of his father Isaac. 

Ah ! when children can think of their 
parents, and bless God for that instruction 
and good they have received from them, this 
is not only profitable for children, but hon- 
ourable and comfortable to parents : " The 
father of the righteous shall greatly rejoice ; 
and he that begetteth a wise child shall have 
joy of him." 



258 



BUNYAN'S COMPLETE WORKS. 



TOUCHING CORRECTION. 

1. See if fair words will win them from 
evil. This is God's way with his children. 

2. Let those words you speak to them in 
your reproof be both sober, few, and perti- 
nent, adding always some suitable sentence of 
the Scripture therewith; as, if they lie, then 
such as Eev. xxi. 8, 27 ; if they refuse to hear 
the word, such as 2 Chron. xxv. 14-16. 

3. Look to them that they be not compan- 
ions with those that are rude and ungodly, 
showing with soberness a continual dislike of 
their naughtiness ; often crying out to them, 
as God did of old unto his, " Oh do not this 
abominable thing that I hate." 

Let all this be mixed with such love, pity, 
and compunction of spirit that if possible they 
may be convinced you dislike not their per- 
sons, but their sins. This is God's way. 

5. Be often endeavouring to fasten on their 
consciences the day of their death and judg- 
ment to come. Thus also God deals with 
his. 

6. If thou art driven to the rod, then — 1. 
Strike advisedly, in cold blood, and soberly 
show them — 1. their fault ; 2. how much it is 
against thy heart thus to deal with them ; 3. 
and that what thou dost thou dost in con- 
science to God and love to their souls; 4. 
and tell them that if fair means would have 
done, none of this severity should have been. 
This, I have proved it, will be a means to 
afflict their hearts as well as their bodies; 
and it being the way that God deals with 
his, it is the most likely to accomplish its 
end. 

7. Follow all this with prayer to God for 
them, and leave the issue to him : " Folly is 
bound up in the heart of a child, but the rod 
of correction will fetch it out." 

Lastly, observe these cautions : 

(1.) Take heed that the misdeeds for which 
thou correctest thy children be not learned 
them by thee. Many children learn that 
wickedness of their parents for which they 
beat and chastise them. 

(2.) Take heed thou smile not upon them 
to encourage them in small faults, lest that 
thy carriage to them be an encouragement to 
them to commit greater. 

(3.) Take heed thou use not unsavoury and 
unseemly words in thy chastising of them, as 
railing, miscalling, and the like. This is 
devilish. 

(4.) Take heed thou do not use them to 
many chiding words and threatenings, mixed 



with lightness and laughter; this will harden. 
Speak not much, not often, but pertinent to 
them, with all gravity. 

OF MASTERS TO SERVANTS. 

Masters also have a work to do as they 
stand related to their servants. And, 

1. If possibly they can, to get them that fear 
God: "He that worketh deceit (said David) 
shall not dwell within my house ; and he that 
telleth lies shall not tarry in my sight." 

2. But if none at the present but unbelievers 
can be got'to do thy labour, then, 

(1.) Know that it is thy duty so to behave 
thyself to thy servant that thy service may 
not only be for thy good, but for the good of 
thy servant, and that both in body and soul. 
Wherefore deal with him, as to admonition, as 
with thy children ; give him the same bread 
of God thou givest to them ; and who knows 
but that if thou with spiritual delicates bring- 
est up thy servant, he may become thy spir- 
itual son in the end. 

(2.) Take heed thou do not turn thy ser- 
vants into slaves, by overcharging them in thy 
work through thy greediness. To make men 
serve with rigour is more like to Israel's en- 
emies than Christian masters. 

(3.) Take heed thou carry not thyself to thy 
servant as he of whom it is said, " He is such 
a .man of Belial that his servants could not 
speak to him." 

And the apostle bids you forbear to threaten 
them, " because you also have a Master in 
heaven." As who should say, Your servants 
cannot be guilty of so many miscarriages 
against you as you are guilty of against 
Christ : wherefore do with and to your ser- 
vants as you would have your Master do 
with you. 

(4.) Take heed that thou neither circum- 
vent him at his coming to thy service nor at 
his going out. 

Servants at their going into service may be 
beguiled two ways : 

1st. By their masters lying unto them, say- 
ing their work is so small and so easy, when it 
is indeed, if not too burdensome, yet far be- 
yond what at first was said of it. This is be- 
guiling of them. 

2dly. The other way is when masters greed- 
ily seek to wire-draw their servants to such 
wages as indeed is too little and inconsider- 
able for such work and labour. Both these 
the apostle opposeth where hesaith, ''Masters, 
give to your servants that which is just — just 



CHRISTIAN BEHAVIOUR. 



259 



labour and just wages — knowing that you also 
have a Master in heaven." 

As servants may be circumvented at their 
coming into their labour, so also they may be 
at their going out; which is done by masters 
that either change their wages, like heathenish 
Laban, or keep it back, like those against whom 
God will be a swift witness. 

(3.) Take heed that thou make not a gain 
of thy place, because thou art gracious or 
livest conveniently for the means of grace. 

Servants that are truly godly, they care not 
how cheap they serve their masters, provided 
they may get into private families, or where 
they may be convenient for the word. But 
now, if a master or mistress should take this 
opportunity to make a prey of their servants, 
this is abominable, this is making a gain of 
godliness and merchandise of the things of 
God and of the soul of thy brother. 

I have heard some poor servants say that in 
some carnal families they have had more lib- 
erty to God's things and more fairness of deal- 
ing than among professors ; but this stinketh. 
And as Jacob said concerning the cruelty of 
his two sons, so may I say of such masters, 
they make religion stink before the inhabitants 
of the land. 

In a word, learn of the Lord Jesus to carry 
yourselves well to your servants, that your ser- 
vants also may learn something of the kind- 
ness of Christ by your deportment to them. 
Servants are goers as well as comers ; take heed 
that thou give them no occasion to scandal the 
Gospel when they are gone for what they ob- 
served thee unrighteously to do when they 
were with thee. Then masters carry it rightly 
toward their servants when they labour both 
in word and life to convince them that the 
things of God are the one thing necessary. 
That which servants are commanded to do 
touching their fear, their singleness of heart, 
their doing what they do as to the Lord, and 
not to men, the master is commanded to do the 
same things unto them. 

THE DUTY OF WIVES. 

But, passing the master of the family, I shall 
speak a word or two to those that are under him. 

And first to the wife. The wife is bound by 
the law to her husband so long as her husband 
liveth, wherefore she also hath her work and 
place in the family as well as the rest. 

Now there are these things considerable in 
the carriage of a wife toward her husband, 
which she ought conscientiously to observe: 



1. That she look upon him as her head and 
lord. The head of the woman is the man, 
and so Sarah called Abraham lord. 

2. She should therefore be subject to him, 
as is fit in the Lord. The apostle saith, " That 
the wife should submit herself to her husband, 
as to the Lord." I told you before that if the 
husband doth walk towards his wife as becomes 
him, he will therein be such an ordinance of 
God to her, besides the relation of an husband, 
that shall preach to her the carriage of Christ 
to his Church. And now I say also that the 
wife, if she walk with her husband as becomes 
her, she shall preach the obedience of the 
Church to her husband. Therefore as the 
Church is subject to Christ, so let the wives be 
to their own husbands in every thing. 

Now, for thy performing of this work, thou 
must first shun these evils : 

1. The evil of a wandering and a gossiping 
spirit; this is evil in the Church, and is evil 
also in a wife, who is the figure of a Church. 
Christ loveth to have his spouse keep at home ; 
that is, to be with him in the faith and prac- 
tice of his things, not ranging and meddling 
with the things of Satan: no more should 
wives be given to wander and gossip abroad. 
You know that Prov. vii. 11 saith, " She is 
loud and stubborn, her feet abide not in her 
house." 

Wives should be about their own husband's 
business at home; as the apostle saith, "Let 
them be discreet, chaste, keepers at home, 
good, obedient to their own husband." And 
why? Because otherwise the word of God 
will be blasphemed. 

2. Take heed of an idle, talking, or wrang- 
ling tongue. This also is odious, either in 
maids or wives, to be like parrots, not bridling 
their tongue ; whereas the wife should know, 
as I said before, that her husband is her lord, 
and is over her, as Christ is over the Church. 
Do you think it is seemly for the Church to 
parrot it against her husband? Is she not to 
be silent before him, and to look to his laws 
rather than her own fictions? Why so, saith 
the apostle, ought the wife to carry it towards 
her husband. Let the woman, saith Paul, 
learn in silence with all subjection ; but I suf- 
fer not a woman to teach or to usurp authority 
over the man, but to be in silence. 

It is an unseemly thing to see a woman so 
much as once in all her lifetime to offer to 
overtop her husband ; she ought in every thing 
to be in subjection to him and in all she doth, 
as having her warrant, license, and authority 



260 



BUNYAN'S COMPLETE WORKS. 



from him. And indeed here is her glory, even 
to be under him, as the Church is under Christ : 
" Now she openeth her mouth in wisdom, and 
her tongue is the law of kindness." 

3. Take heed of affecting immodest apparel 
or a wanton gait ; this will be evil both abroad 
and at home ; abroad, it will not only give ill 
example, but also tend to tempt to lust and 
lasciviousness; and at home it will give an of- 
fence to a godly husband, and be cankering to 
ungodly children, &c. Wherefore, as saith the 
apostle, "Let women's apparel be modest, as 
becometh women professing godliness with 
good works," "not with broidered hair, or gold, 
or pearls, or costly array." And as it is said 
again, " Whose adorning, let it not be that out- 
ward adorning of plaiting the hair, and of wear- 
ing gold, and of putting on of apparel ; but let it 
be the hidden man of the heart, in that which 
is not corruptible, even the ornament of a 
meek and quiet spirit, which is in the sight of 
God of great price; for after this manner in 
old time the holy women also, who trusted in 
God, adorned themselves, being in subjection 
to their own husbands." 

But yet do not think that by the subjection 
I have here mentioned I do intend women 
should be their husbands' slaves. Women are 
their husbands' yoke-fellows, their flesh and 
their bones ; and he is not a man that hateth 
his own flesh or that is bitter against it. 
Wherefore let every man love his wife as him- 
self, and the wife see that she reverence her 
husband. 

The wife is master next her husband, and is 
to rule all in his absence : yea, in his presence 
she is to guide the house, to bring up the chil- 
dren, provided she so do it as the adversary have 
no occasion to speak reproachfully. " Who 
can find a virtuous woman ? For her price is 
far above rubies. A gracious woman retain- 
eth honour, and guideth her affairs with dis- 
cretion." 

Objection. But my husband is an unbeliever : 
what shall I do ? 

Answer. If so, then what I have said before 
lieth upon thee with an engagement so much 
the stronger. For— 1. Thy husband being in 
this condition, he will be watchful to take thy 
slips and infirmities, to throw them as dirt in 
the face of God and thy Saviour. 2. He will 
be apt to make the worst of every one of thy 
words, carriages, and gestures. 3. And all this 
doth tend to the possessing his heart with 
more hardness, prejudice, and opposition to his 
own salvation. Wherefore, as Peter saith, 



"Ye wives, be in subjection to your own hus- 
bands ; that if any obey not the word, they may 
also without the word be won by the conversa- 
tion of their wives, while they behold your 
chaste conversation, coupled with fear." Thy 
husband's salvation or damnation lieth much 
in thy deportment and behaviour before him ; 
wherefore, if there be in thee any fear of God 
or love to thy husband, seek by a carriage full 
of meekness, modesty, and holiness, and an 
humble behaviour before him, to win him to 
the love of his own salvation ; and by thus 
doing, how knowest thou, woman, but thou 
shalt save thy husband? 

Objection. But my husband is not only an 
unbeliever, but one very froward, peevish, and 
testy ; yea, so froward, &c, that I know not 
how to speak to. him, to behave myself before 
him. 

Answer. Indeed there are some wives in 
great slavery by reason of their ungodly hus- 
bands, and as such should be pitied and prayed 
for; so they should be so much the more 
watchful and circumspect in all their ways. 

1. Therefore be thou very faithful to him 
in all the things of this life. 

2. Bear with patience his unruly and un- 
converted behaviour; thou art alive, he is 
dead : thou art principled with grace, he with 
sin. Now then, seeing grace is stronger than 
s^, and virtue than vice, be not overcome 
with his vileness, but overcome that with thy 
virtues. It is a shame for those that are gra- 
cious to be as lavishing in their words, &c, as 
those that are graceless : " They that are slow 
to wrath are of great understanding ; but they 
that are hasty in spirit exalt folly." 

3. Thy wisdom, therefore, if at any time 
thou hast desire to speak to thy husband for 
his conviction concerning any thing, either 
good or evil, it is to observe convenient times 
and seasons. 

" There is a time to keep silence and a time 
to speak." 

Now for the right timing thy intentions, 

1. Consider his disposition, and take him 
when he is farthest off of those filthy passions 
that are thy afflictions. Abigail would not 
speak a word to her churlish husband till his 
wine was gone from him and he in a sober 
temper. The want of this observation is the 
cause why so much is spoken and so little 
effected. 

2. Take him at those times when he hath 
his heart taken with thee, and when he shovv- 
eth tokens of love and delight in thee. Thus 



CHRISTIAN BEHAVIOUR. 



261 



did Esther with the king her husband, and 
prevailed. 

3. Observe when convictions seize his con- 
science, and then follow them with sound and 
grave sayings of the Scriptures. Somewhat 
like to this dealt Manoah's wife with her hus- 
band. Yet then, 

1. Let thy words be few. 

2. And none of them savouring of a lording 
it over him, but speak thou still to thy head 
and lord by way of entreaty and beseeching. 

3. And that in such a spirit of sympathy 
and bowels of affection after his good that the 
manner of thy speech and behaviour in speak- 
ing may be to him an argument that thou 
speakest in love, as being sensible of his mis- 
ery and inflamed in thy soul with desire after 
his conversion. 

4. And follow thy words and behaviour with 
prayers to God for his soul. 

5. Still keeping thyself in a holy, chaste, 
and modest behaviour before him. 

Objection. But my husband is a sot, a fool, 
and one that hath not wit enough to follow his 
outward employment in the world. 

Answer. 1. Though all this be true, yet thou 
must know he is thy head, thy lord, and thy 
husband. 

2. Therefore thou must take heed of desiring 
to usurp authority over him. He was not 
made for thee — that is, for thee to have domjflk 
ion over him — but to be thy husband and to 
rule over thee. 

3. Wherefore, though in truth thou must 
have more discretion than he, yet thou ought- 
est to know that thou, with all that is thine, is 
to be used as under thy husband, even every 
thing. 

Take heed therefore that what thou dost 
goes not in thy name, but his ; not to thy ex- 
altation, but his ; carrying all things so, by thy 
dexterity and prudence, that not one of thy 
husband's weaknesses be discovered to others 
by thee : " A virtuous woman is a crown to her 
husband ; but she that causeth shame is a rot- 
tenness to his bones." For then, as the wise 
man saith, she will do him good, and not evil, 
all the days of her life. 

4. Therefore act, and do still, as being under 
the power and authority of thy husband. 

Now, touching thy carriage to thy children 
and servants. 

Thou art a parent and a mistress, and so 
thou oughtest to demean thyself. 

And besides, seeing the believing woman is 
a figure of the Church, she ought, as the 



Church, to nourish and instruct her children 
and servants as the Church, that she may an- 
swer in that particular also ; and truly, the 
wife being always at home, she hath great ad- 
vantage that way; wherefore do it, and the 
Lord prosper your proceeding. 

OF CHILDREN TO PARENTS. 

There lieth also a duty upon children to their 
parents, which they are bound by the law of 
God and nature conscientiously to observe; 
" Children, obey your parents in the Lord, for 
this is right." And again, " Children, obey 
your parents in all things, for this is well pleas- 
ing to the Lord." 

There are these general things in which chil- 
dren should show forth that honour that is due 
to their parents from them : 

1. They should always count them better 
than themselves. I observe a vile spirit among 
some children, and that is, they are apt to look 
over their parents and to have slighting and 
scornful thoughts of them. This is worse than 
heathenish ; such a one hath got just the heart 
of a dog or a beast, that will bite those that be- 
got them and her that brought them forth. 

Objection. But my father, &c, is now poor and 
I am rich, and it will be a disparagement, or 
at least a hindrance to me, to show that respect 
to him as otherwise I might. 

Answer. I tell thee that thou arguest like an 
atheist and a beast, and standest in this full 
flat against the Son of God. 

Must a gift and a little of the glory of the 
butterfly make thee that thou shalt not do for 
and honour to thy father and mother? "A 
wise son maketh a glad father, but a foolish 
son despiseth his mother." Though thy pa- 
rents be never so low, and thou thyself never 
so high, yet he is thy father and she thy mother, 
and they must be in thy eye in great esteem : 
" The eye that mocketh at his father, and that 
despiseth to obey his mother, the ravens of the 
valley shall pick it out and the young eagles 
shall eat it." 

2. Thou oughtest to show T thy honour to thy 
parents by a willingness to help them with 
such necessaries and accommodations which 
they need. If any have nephews or children, 
let them learn to show pity at home, and to re- 
quite their parents, saith Paul, for that is good 
and acceptable before God. 

And this rule Joseph observed to his poor 
father, though he himself was next the king 
in Egypt. 

But mark, let them requite their parents. 



262 



BUNYAN'S COMPLETE WORKS. 



There are three things for which, as long as 
thou livest, thou wilt be a debtor to thy pa- 
rents : 

(1.) For thy being in this world; they are 
they from whom immediately, under God, thou 
didst receive it. 

(2.) For their care to preserve thee when 
thou wast helpless and couldst neither care for 
nor regard thyself. 

(3.) For the pains trfly have taken with thee 
to bring thee up. Until thou hast children of 
thy own thou wilt not be sensible of the pains, 
watchings, fears, sorrows, and affliction that 
they have gone under to bring thee up ; and 
when thou knowest it thou wilt not easily yield 
that thou hast recompensed them for their 
favour to thee. How often have they sus- 
tained thy hunger, clothed thy nakedness ! 
What care have they taken that thou mightest 
have wherewith to live and do well when they 
were dead and gone! They possibly have 
spared it from their own belly and back for 
thee, and have also impoverished themselves 
that thou mightest live like a man. All these 
things ought duly, and like a man, to be con- 
sidered by thee ; and care ought to be taken 
on thy part to requite them. The Scripture 
saith so, reason saith so, and there be none but 
dogs and beasts that deny it. It is the duty of 
parents to lay up for their children, and the 
duty of children to requite their parents. 

3. Therefore show by all humble and son- 
like carriage that thou dost to this day, with 
thy heart, remember the love of thy parents. 

Thus much for obedience to parents in 
general. 

Again, if thy parents be godly and thou 
wicked, (as thou art if thou hast not a second 
work or birth from God upon thee,) then thou 
art to consider that thou art more strongly en- 
gaged to respect and honour thy parents ; not 
now only as a father in the flesh, but, as godly 
parents, thy father and mother are now made 
of God thy teachers and instructors in the way 
of righteousness. Wherefore, to allude to that 
of Solomon, " My son, hearken to the law of 
thy father, and forsake not the law of thy 
mother ; bind them continually upon thy heart 
and tie them about thy neck." 

Now to provoke thee hereto, consider — 

1. That this hath been the practice always 
of those that are and have been obedient chil- 
dren : yea, of Christ himself to Joseph and 
Mary, though he himself was God blessed for 
ever. 

2. Thou hast also the severe judgments of 



God upon those that have been disobedient to 
awe thee ; as, 

(1.) Ishmael, for but mocking at one good 
carriage of his father and mother, was both 
thrust out of his father's inheritance and the 
kingdom of heaven, and that with God's ap- 
probation. 

(2.) Hophni and Phineas, for refusing the 
good counsel of their father, provoked the 
great God to be their enemy : " They heark- 
ened not to the voice of their father, because 
the Lord would slay them." 

(3.) Absalom was hanged, as I may say, by 
God himself for rebelling against his father. 

Besides, little dost thou know how heart- 
aching a consideration it is to thy parents when 
they do but suppose thou mayest be damned — 
how many prayers, sighs, and tears are there 
wrung from their hearts upon this account. 

Every miscarriage of thine goeth to their 
heart, for fear God should take an occasion 
thereat to shut thee up in hardness for ever. 

How did Abraham groan for Ishmael ? " Oh 
(saith he to God) that Ishmael might live be- 
fore thee ! " 

How was Isaac and Bebekah grieved for the 
miscarriage of Esau ! 

And how bitterly did David mourn for his 
son, who died in his wickedness ! 

Lastly, And can any imagine but that all 
these carriages of thy godly parents will be to 
thee the increase of thy torments in hell, if 
thou die in thy sins notwithstanding ? 

Again, If thy parents and thou also be godly, 
how happy a thing is this ! How shouldst thou 
rejoice that the same faith should dwell both 
in thy parents and thee ! Thy conversion, 
possibly, is the fruits of thy parents' groans 
and prayers for thy soul, and they cannot 
choose but rejoice ; do thou rejoice with therm 
It is true it is the salvation of a natural son 
which is mentioned in the parable: "This 
my son was dead, and is alive again: was 
lost, and is found: and they began to be 
merry." 

Let therefore the consideration of this, that 
thy parents have grace as well as thee, engage 
thy heart so much the more to honour, rever- 
ence, and obey them. 

Thou art better able now to consider the 
pains and care that thy friends hath been at, 
both for thy body and soul ; wherefore strive 
to requite them. Thou hast strength to answer 
in some measure the command ; wherefore do 
not neglect it. 

It is a double sin in a gracious son not to 



CHRISTIAN BEHAVIOUR. 



263 



remember the commandment — yea, the first 
commandment with promise. 

Take heed of giving thy sweet parents one 
snappish word or one unseemly carriage. Love 
them because they are thy parents, because they 
are godly, and because thou must be in glory 
with them. 

Again, if thou be godly and thy parents 
wicked, as often it sadly falls out, then, 

1. Let thy bowels yearn towards them ; it is 
thy parents that are going to hell. 

2. As I said before to the wife touching her 
unbelieving husband, so now I say to thee, 
Take heed of a parroting tongue : speak to 
them wisely, meekly, and humbly ; do for them 
faithfully without repining, and bear with all 
child-like modesty their reproaches, their rail- 
ing, and evil-speaking. Watch fit opportuni- 
ties to lay their condition before them. Oh ! 
how happy a thing would it be if God should 
use a child to beget his father to the faith ! 
Then indeed might the father say, With the 
fruit of my own bowels hath God converted 
my soul. The Lord, if it be his will, convert 
our poor parents, that they, with us, may be 
the children of God. 

CONCERNING SERVANTS. 

Servants also, they have a work to do for 
God in their place and station among men. 

The apostles assert masters under a threefold 
consideration : 

1. The believing master. 2. The unbeliev- 
ing master. 3. The froward master. 

For ail which servants are furnished with 
counsel and advice in the word, for the de- 
meaning of themselves under each of them. 

But before I speak in particular to any of 
these, I will in general show you the duty of 
servants : 

1. Thou art to look upon thyself as thou art, 
that is, as a servant, not a child nor a wife ; 
thou art inferior to these; wherefore count 
thyself under them, and be content with that 
station: "For three things the earth is dis- 
quieted, and for four which it cannot bear : one 
is a servant when he reigneth." 

It is out of thy place either to talk or do as 
one that reigneth. 

2. Consider that thou being a servant, what 
is under thy hand is not thine own, but thy 
master's. Now, because it is not thy own, thou 
oughtest not to dispose of it, but because it is 
thy master's, thou oughtest to be faithful. 
Thus it was with Joseph. Gen. xxxix. 7, 8, 9. 
But if thou do otherwise, know that thou shalt 



receive of God for the wrong that thou dost ; 
and there is with God no respect of persons. 

3. Touching thy work and employment, thou 
art to do it as unto the Lord, and not for man ; 
and indeed then servants do their business as 
becomes them when they do all in obedience 
to the Lord, as knowing that the place in which 
they now are is the place where Christ hath 
put them, and in which he expecteth they 
should be faithful. 

Servants, (saith Paul,) be obedient to them 
that are your masters — with fear and trembling, 
in singleness of heart, as unto Christ ; not with 
eye-service as men-pleasers, but as the servants 
of Christ, doing the will of God from the 
heart. 

Observe a little the word of God to servants : 

1. Servants must be obedient ; yea, 

2. Not with that obedience that will serve 
man only ; servants must have their eye on the 
Lord in the work they do for their masters. 

3. That their work in this service is the will 
and ordinance of God. 

From which I conclude that thy work in thy 
place and station, as thou art a servant, is as 
really God's ordinance and as acceptable to 
him, in its kind, as is preaching or any other 
work for God, and that thou art as sure to re- 
ceive a reward for thy labour as he that hangs 
or is burnt for the Gospel. Wherefore, saith 
the apostle to servants, " Whatsoever ye do, do 
it heartily, as to the Lord, and not to men, 
knowing that of the Lord you shall receive 
the reward of inheritance; for ye serve the 
Lord Christ." 

And now touching the three sorts of masters 
mentioned before. 

1. For the believing masters. Saith Paul, 
" They that have believing masters, let them 
not despise them because they are brethren, 
but rather do them service because they are 
faithful and beloved, and partakers (with the 
servants) of the heavenly benefits." (Servants, 
if they have not a care of their hearts, will be 
so much in the consideration of the relation 
that is betwixt their masters and they as breth- 
ren, that they will forget the relation that is 
between them as masters and servants. Now, 
though they ought to remember the one, yet 
let them take heed of not forgetting the other. 
Know thy place as a servant while thou con- 
siderest that thy master and thee are brethren : 
do thy work for him faithfully and humbly, 
and with meekness, because he is a master 
faithful and beloved, and partaker of the 
heavenly benefit.) "If any man teach other- 



264 



BUNYAN'S COMPLETE WORKS. 



wise, (saith the apostle Paul,) and consent not 
to wholesome words, even the words of our 
Lord Jesus Christ and the doctrine which is 
according to godliness, he is proud, knowing 
nothing, but doating about questions and strife 
of words; whereof corneth envy, strife, rail- 
ings, evil surmisings, perverse disputings of 
men of corrupt minds and destitute of the 
truth, supposing that gain is godliness : from 
such withdraw thyself." 

2. For the unbelieving masters, (for of them 
Paul speaks in the first verse of the 6th of 
Timothy.) " Let as many servants (saith he) 
as be under the yoke count their own masters 
worthy of all honour, that the word of God 
and his doctrine be not blasphemed." 

Servants living with unbelieving masters 
are greatly engaged to be both watchful, 
faithful, and trusty. Engaged, I say — (1.) 
From the consideration of the condition of 
their master; for he, being unbelieving, will 
have an evil eye upon thee and upon thy 
doings, and so much the more because thou 
professest; as in the case of Saul and David. 
1 Sam. xviii. 

(2.) Thou art engaged because of the pro- 
fession thou makest of the word of God ; for 
by thy profession thou dost lay both God and 
his word before thy master, and he hath no 
other wit but to blaspheme them if thou be- 
have thyself unworthily. Wherefore Paul bids 
Titus, " Exhort servants to be obedient to their 
own masters, and to please them well in all 
things, not answering again, (not giving par- 
roting answers or such as are cross or pro- 
voking,) not purloining, but showing all good 
fidelity, that they may adorn the doctrine of 
God our Saviour in all things." 

That servant who in an unbeliever's family 
doth his work before God as God's ordinance, 
he shall adorn the doctrine of God, if not save 
his master, by so doing; but if he doth other- 
wise, he shall both stumble the unbeliever, 
dishonour God, offend the faithful, and bring 
guilt upon his own soul. 

3. For the froward master, (though I distin- 
guish him from the unbeliever, yet it is not be- 
cause he may not be such, but because every 
believer doth not properly go under that name.) 
Now, with this froward and peevish fellow 
thou art to serve as faithfully for the time 
thou standest bound as with the most pleasant 
and rational master in the world. " Servants, 
(saith Peter,) be subject to your masters, with 
all fear, not only to the good and gentle, but 
also to the froward." And if thy peevish 



master will still be froward, either out of 
spite to thy religion or because he is without 
reason concerning thy labour, (thou to the 
utmost of thy power labouring faithfully,) 
God then reckon eth thee a sufferer for well- 
doing, as truly as if thou wert called upon the 
stage of this world before men for the matters 
of thy faith. Wherefore Peter adds this en- 
couragement to servants to the exhortation 
he gave them before : " This is thankworthy, 
(saith he,) if a man for conscience toward 
God endureth grief, suffering wrongfully ; for 
what glory is it if, when ye be buffeted for 
your faults, you take it patiently? But if, 
when you do well and suffer for it, you take it 
patiently, this is acceptable with God." 

Wherefore be comforted concerning thy 
condition, with considering that God looks 
upon thee as on Jacob in the family of Laban, 
and will right all thy wrongs, and recompense 
thee for thy faithful, wise, and godly be- 
haviour before and in the service of thy 
froward master. 

Wherefore, be patient, I say, and abound 
in faithfulness in thy place and calling, till 
God make a way for thy escape from this 
place; and when thou niayest be made free, 
use it rather. 

OF NEIGHBOURS EACH TO OTHER. 

Having thus in few words showed you 
what is duty under your several relations, I 
shall now at last speak, in a word or two, 
touching good neighbourhood, and then draw 
towards a conclusion. . 

Touching neighbourhood, there are these 
things to be considered and practised if thou 
wilt be found in the practical part of good 
neighbourhood : 

1. Thou must be of a good and sound con- 
versation in thy own family, place, and station, 
showing to all the power that the Gospel and 
the things of another world have in thy heart, 
" that ye may be blameless and harmless, the 
sons of God, without rebuke in the midst of a 
crooked and perverse nation, among whom ye 
shine as lights in the world." 

2. As persons must be of good behaviour at 
home that will be good neighbours, so they 
must be full of courtesy and charity to them 
that have need about them. 

Right good neighbourhood is for men read- 
ily to communicate, as of their spirituals, so 
of their temporalities, as food, raiment, and 
help, to those that have need ; to be giving to 
the poor as thou seest them go by thee, or to 



CHRISTIAN 

inquire after their condition, and according to 
thy capacity to send unto them. 

3. Thou must be always humble and meek 
among them, as also grave and gracious ; not 
light and frothy, but by thy words and car- 
riage ministering grace to the hearers. 

Thus also Job honoured God among his 
neighbours. 

4. Thy wisdom will be rightly to discoun- 
tenance sin and to reprove thy neighbour for 
the same, denying thyself in some things for 
the preventing an injury to thy neighbour, 
that thou mayest please him for his edi- 
fication. 

5. If thou wouldst be a good neighbour, 
take heed of thy tongue upon two accounts : 

(1.) That thou with it give no offensive lan- 
guage to thy neighbour, to the provoking of 
him to anger. Bear much, put up with 
wrongs, and say little : " It is an honour for 
a man to cease from strife, but every fool will 
be meddling." And again, " He loveth trans- 
gression that loveth strife." 

(2.) And as thou shouldst take heed that 
thou be not the original of contention and 
anger, so also take heed that thou be not an 
instrument to beget it between parties by a 
tale-bearing and gossiping spirit : " He that 
passeth by and meddleth with strife belonging 
not to him is like one that taketh a dog by 
the ears. As coals are to burning coals, and 
wood to fire, so is a contentious man to kindle 
strife." 

I do observe two things very odious in many 
professors : the one is a headstrong and stiff- 
necked spirit, that will have its own way; and 
the other is a great deal of tattling and talk 
about religion, and but a very little, if any 
thing, of those Christian deeds that carry in 
them the cross of a Christian in the doing 
thereof and profit to my neighbour. 

(1.) When I say a headstrong and stiff- 
necked spirit, I mean they are for pleasing 
themselves and their own fancies in things of 
no weight, though their so doing be as the 
very slaughter-knife to the weak conscience 
of a brother or neighbour. Now this is base. 
Christians, in all such things as entrench not 
on matters of faith and worship, should be full 
of self-denial, and seek to please others rather 
than themselves ; "giving none offence to the 
Jew, nor to the Greek, nor to the Church of 
God; not seeking their own profit, but the 
profit of many, that they may be saved." 

(2.) And the second is as bad, to wit, when 
professors are great prattlers, and talkers, and 



BEHAVIOUR. 265 

disputers, but do little of any thing that be- 
speaketh love to the poor or self-denial in out- 
ward things. Some people think religion is 
made up of words; a very wide mistake. 
Words without deeds is but a half-faced re- 
ligion. "Pure religion and undefiled before 
God and the Father is this: To visit the 
fatherless and widows in their affliction, and 
to keep thyself unspotted from the world." 
Again, "If a brother or a sister be destitute 
of daily food, and one of you say unto them, 
Depart in peace, be warmed and filled, (which 
are very fine words,) yet if you give them not 
those things that are necessary to the body, 
what doth it profit?" 

Now, then, before I go any further, I will 
here take an occasion to touch a little upon 
those sins that are so rife in many professors 
in this day; and they are covetousness, pride, 
and uncleanness, I would speak a word to 
them in this place the rather because they are 
they which spoil both Christian brotherhood 
and civil neighbourhood in too great a meas- 
ure. 

First, for covetousness. 

1. Covetousness, it is all one with desire; he 
that desires covets, whether the thing he de- 
sires be evil or good. Wherefore that which 
is called coveting in Ex. xx. 17 is called desire 
in Deut. v. 21. As the apostle also saith, " I 
had not known lust except the law had said, 
Thou shalt not covet." Rom. vii. 7. That is, I 
had not known lust to be a sin unless the law 
had forbid it. Wherefore, though lawful de- 
sires are good (1 Cor. xii. 31) and to be com- 
mended, yet covetousness, as commonly under- 
stood, is to be fled from and abhorred, as of the 
devil. 

2. Covetousness, or evil desire, it is the first 
mover, and giveth to every sin its call, as I 
may say, both to move and act; as was said 
before, The apostle had not known sin except 
the law had said, Thou shalt not desire, or 
covet, for where there is no desire to sin there 
appears no sin. 

3. Therefore covetousness carrieth in it every 
sin, (we speak of sins against the second table,) 
even as a serpent carrieth her young ones in 
her belly. This the Scripture affirms where it 
saith, "Thou shalt not covet thy neighbour's 
wife, nor his man-servant, nor his maid-ser- 
vant, nor his ox, nor his ass, nor any thing 
that is thy neighbour's." Covetousness will 
meddle with any thing. 

Now, there are in my mind at present these 
eight notes of covetousness, which hinder good 



266 



BUNYAN'S COMPLETE WORKS. 



works and a Christian conversation among 
men wherever they are harboured : 

1. When men to whom God hath given a 
comfortable livelihood are yet not content 
therewith. This is against the apostle, where 
he saith, "Let your conversation be without 
covetousness, and be content with such things 
as ye have, for he hath said, I will never leave 
thee nor forsake thee." 

2. It is covetousness in the seller that puts 
him to say of his traffic it is better than it is, 
that he may heighten the price of it; and 
covetousness in the buyer that prompts him to 
say worse of the thing than he thinks in his 
conscience it is, and that for an abatement of 
a reasonable price. This is that which the 
apostle forbids under the name of defraud, and 
that which Solomon condemns. 

3. It is through covetousness that men think 
much of that which goeth beside their own 
mouth, though possibly it goeth to those that 
have more need than themselves, and also that 
better deserve it than they. 

4. It argueth covetousness when men will 
deprive themselves and those under them of 
the privileges of the Gospel for more of this 
world, and is condemned by Christ. 

5. It argueth covetousness when men that 
have it can go by or hear of the poor, and 
shut up their bowels of compassion from them. 

6. Also, when men are convinced it is their 
duty to communicate to such and such that 
have need, yet they defer it, and if not quite 
forget it, yet linger away the time, as being 
loth to distribute to the necessities of those in 
want. This is forbidden by the Holy Ghost : 
" Withhold not good from them to whom it is 
due, when it is in the power of thy hand to do 
it." Now, it is due from thee to the poor by 
the commandment of God, if they want and 
thou hast it: "Say not then to thy neighbour, 
Go, and come again to-morrow, and I will give, 
when thou hast it by thee." 

7. It argueth a greedy mind also when, after 
men have cast in their minds what to give, 
they then from that will be pinching and 
clipping and taking away ; whereas the Holy 
Ghost saith, "Every one as he purposeth in 
his heart so let him give, not grudgingly, nor 
of necessity ; for God loveth a cheerful giver." 

Lastly. It argueth a filthy, greedy heart also 
when a man, after he hath done any good, 
then in his heart to repent and secretly wish 
that he had not so done, or at least that he had 
not done so much : this is to be weary of well- 
doing, (I speak now of communicating,) and 



carrieth in it two evils : First, it spoileth the 
work done; and, secondly, it (if entertained) 
spoileth the heart for doing any more so. The 
vile person shall be no more called liberal, nor 
the churl said to be bountiful ; for the liberal 
deviseth liberal things, and by liberal things 
he shall stand. 

Now, then, to dissuade all from this poison- 
ous sin, observe that above all sins in the New 
Testament this is called idolatry. And there- 
fore God's people should be so far from being 
taken with it that they should be much afraid 
of the naming of it one among another, lest it 
should, as adulterous thoughts, infect the heart 
by talking of it. 

Question. But why is covetousness called 
idolatry ? 

Answer. Because it engageth the very heart 
of man in it; to mind earthly things it gets 
our love, which should be set on God, and sets 
it upon poor empty creatures ; it puts our af- 
fections out of heaven, where they should be, 
and sets them on earth, where they should not 
be. Thus it changeth the object on which the 
heart should be set, and setteth it on that on 
which it should not. It makes a man forsake 
God, " the fountain of living water, and caus- 
eth him to hew to himself cisterns, broken 
cisterns, which can hold no water." 

For, 2. It rejecteth the care, government, 
and providence of God towards us, and causeth 
us to make of our care and industry a god, to 
whom, instead of God, we fly continually, both 
for the keeping what we have and for getting 
more. 

This was Israel's idolatry of old, and the 
original of all her idolatrous practices. Hos. ii. 
5. " For their mother hath played the harlot, 
(that is, committed idolatry:) she that con- 
ceived them hath done shamefully; for she 
said, I will go after my lovers, that gave me 
my bread and waters, my wool and my flax, 
my oil and my drink." 

3. It disalloweth of God's way of disposing 
his creatures, and would have them ordered 
and disposed of otherwise than to his heavenly 
wisdom seemeth meet ; and hence ariseth all 
discontents about God's dealings with us. 
Covetousness never yet said, It is the Lord, let 
him do what he pleaseth ; but is ever object- 
ing, like a god, against every thing that goeth 
against it ; and it is that which, like a god, 
draweth away the heart and soul from the true 
God and his Son Jesus Christ : " And he went 
away sorrowful, for he had great possessions." 
Now, then, that which engageth the heart, that 



CHRISTIAN 

rejecteth the providence of God, and that is 
for ordering and disposing of things contrary 
to God, and for breaking with God upon these 
terms is idolatry ; and all these do covetous- 
ness : " The wicked boasteth of his heart's de- 
sire, and blesseth the covetous, whom the Lord 
abhorreth." Ps. xx. 3. Now the way to rem- 
edy this disease is to learn the lesson which 
Paul had got by heart ; to wit, " In whatsoever 
state you are, therewith to be content." 

I come, in the second place, to speak a word 
of pride and loftiness of heart and life. 

1. Pride in general it is which causeth a 
man to think of man and his things above 
what is written. 1 Cor. iv. 6. 

2. It hath its seat in the heart among these 
enormities : fornications, adulteries, lascivious- 
ness, murders, deceit, etcf, and showeth itself 
in these following particulars : 

(1.) When you slight this or that person, 
though gracious — that is, look over them and 
shun them for their poverty in this world, and 
choose rather to have converse with others that 
possibly are less gracious, because of their 
greatness in this world — this the apostle James 
writes against under the name of partiality : 
" for indeed the fruits of a puffed-up heart is 
to deal in this manner with Christians." 

Now this branch of pride floweth from ig- 
norance of the vanity of the creature and of 
the worth of a gracious heart : wherefore get 
more of the knowledge of these two, and, 
this sprig will be nipped in the head, and 
you will learn to condescend to men of low 
degree. 

(2.) It argues pride of heart when men will 
not deny themselves in things that they may, 
for the good and profit of their neighbours. 
And it argueth now that pride has got so much 
up into self-love and self-pleasing that they 
little care who they grieve or offend, so they 
may have their way. 

(3.) It argueth pride of heart when sober 
reproofs for sin and unbeseeming carriages will 
not down with thee, but that rather thou snuff- 
est, and givest way to thy spirit to be peevish, 
and to retain prejudice against those that thus 
reprove thee. Saith the prophet, "Hear ye 
and give ear, Be not proud, for the Lord hath 
spoken ;" that is, hear the reproofs of God for 
your sins, and break them off by repentance : 
" But if you will not hear, my soul shall weep 
in secret for your pride," etc. So also in 
Hosea, "They will not frame their doing to 
turn unto their God, for the spirit of whoredom 
is in the midst of them : they have not known 



BEHAVIOUR. 267 

the Lord, and the pride of Israel doth testify 
to his face." 

This argueth great senselessness of God and 
a heart greatly out of frame. 

Pride also there is in outward carriage, be- 
haviour, and gesture, which is odious for 
Christians to be tainted with ; and this pride 
is discovered by mincing words, a made car- 
riage, and an affecting the toys and baubles 
that Satan and every light-hearted fool bring- 
eth into the world. As God speaketh of 
the daughters of Zion, "They walked with 
stretched-out necks, wanton eyes, mincing as 
they go, and making a tinkling with their 
feet." A very unhandsome carriage for peo- 
ple that profess godliness, and that used to 
come before God to confess their sins, and to 
bemoan themselves for what they have done. 
How can a sense of thy own baseness, of the 
vileness of thy heart, and of the holiness of 
God stand with such a carriage ? 

From this I gather that this sin is a very 
predominant and master sin, easy to overtake 
the sinner, as being one of the first that is 
ready to offer itself at all occasions to break 
the law of God. 

2. I observe that this sin is committed un- 
awares to many, even so soon as a man hath 
but looked upon a woman : "I say unto you, 
(saith Christ,) that whosoever looketh on a 
woman to lust or desire after her, he hath 
already committed adultery with her in his 
heart." 

This sin, I say, is a very taking sin ; it is 
natural above all sins to mankind; as it is 
most natural, so it wants not tempting occa- 
sions, having objects for to look on in every 
corner: wherefore there is need of a double 
and treble watchfulness in the soul against it. 
It is better here to make a covenant with our 
eyes, like Job, than to let them wander to 
God's dishonour and our own discomfort. 

My friends, I am here treating of good 
works, and persuading you to fly those things 
that are hindrances to them ; wherefore bear 
with my plainness when I speak against sin. 
I would strike it through with every word, be- 
cause else it will strike us through with many 
sorrows. 

I do not treat of good works as if the doing 
of them would save us, (for we are justified by 
his grace, according to the hope of eternal 
life;) yet your sins and evil works will lay us 
obnoxious to the judgments both of God and 
man. He that walketh not uprightly, accord- 
ing to the truth of the Gospel, is like to have 



268 



BUNYAN'S COMPLETE WORKS. 



his peace assaulted often, both by the devil, 
the law, death, and hell ; yea, and is like to 
have God hide his face from him also for the 
iniquity of his covetousness. 

How can he that carrieth himself basely in 
the sight of men think he yet well behaveth 
himself in the sight of God ? and if so dim a 
light as is in man can justly count thee a trans- 
gressor, how shall thy sins be hid from Him 
whose eyelids try the children of men? 

It is true, faith without works justifies us be- 
fore God : yet that faith that is alone will be 
found to leave us sinners in the sight both of 
God and man. Rom. iii. 28. And though 
thou addest nothing to that which saveth thee 
by what thou canst do, yet thy righteousness 
may profit the son of man, as also saith the 
text; but if thou shalt be so careless as to say, 
What care I for being righteous to profit 
others ? I tell thee that the love of God is not 
in thee. 

Walk therefore in God's ways, and do them, 
for this is your wisdom and your understand- 
ing in the sight of the nations which shall 
hear of all these statutes, and say, " This great 
nation is a wise and understanding people." 

III. Every believer should not only take 
heed that his works be good, and so for the 
present do them, but should carefully study to 
maintain them ; that is, to keep in a continual 
exercise of them. 

It is an easier matter to begin to do good 
than it is to continue therein ; and the reason 
is, there is not so much of a Christian's cross 
in the beginning of a work as there is in a 
continual, hearty, conscientious practice there- 
of. Therefore Christians have need, as to be 
pressed to do good, so to continue the work. 
Man, by nature, is rather a hearer than a doer 
— Athenian-like, continually listening after 
some new thing ; seeing many things, but ob- 
serving nothing. It is observable that after 
Christ had divided his hearers into four parts, 
he condemned three of them for fruitless 
hearers. Luke viii. 5-8. Oh it is hard contin- 
uing believing, continuing loving, continuing 
resisting all that opposeth; we are subject to 
be weary of well-doing. To pluck out right 
eyes, to cut off right hands and feet, is no 
pleasant thing to flesh and blood ; and yet 
none but these shall have the promise of life, 
because none but these will be found to have 
the effectual work of God's grace in their 
souls : " If ye continue in my word, then are 
you my disciples [indeed."] And hence it is, 
that you find so many ifs in the Scripture 



about men's happiness ; as, " if you be sons, 
then heirs;" and "if you continue in the 
faith ;" and " if we hold the beginning of our 
confidence steadfast to the end." Not that 
their continuing in the way of God is the 
cause of the work being right, but the work 
being right causeth the continuance therein. 
As John saith in another place, " They went 
out from us, because they were not of us ; for 
had they been of us, no doubt, saith he, they 
would have continued with us." But, I say, 
where the work of God indeed is savingly be- 
gun, even there is flesh, corruption, and the 
body of death to oppose it : therefore should 
Christians take heed, and look that against 
these opposites they maintain a continual 
course of good works among men. 

Besides, as there is that in our own bowels 
that opposeth goodness, so there is the tempter, 
the wicked one, both to animate these lusts 
and to join with them in every assault against 
every appearance of God in our souls. And 
hence it is that he is called the devil, the 
enemy, the destroyer, and him that seeks con- 
tinually to devour us. I need say no more but 
this : He that will walk like a Christian in- 
deed, as he shall find it is requisite that he 
continue in good works, so his continuing 
therein will be opposed ; if therefore he will 
continue therein, he must make it his business 
to study how to oppose those that oppose such 
a life, that he may continue therein. 

IV. Now, then, to help in this, here fitly 
comes in the last observation, to wit : That the 
best way both to provoke ourselves and others 
to good works is to be often affirming to others 
the doctrine of justification by grace, and to 
believe it ourselves. This is a faithful saying, 
" And these things I will that thou affirm con- 
stantly, that those which have believed in God 
might be careful to maintain good works." 

I told you before that good works must flow 
from faith ; and now I tell you that the best 
way to be fruitful in them is to be much in the 
exercise of the doctrine of justification by 
grace, and they both agree ; for as faith ani- 
mates to good works, so the doctrine of grace 
animates faith. Wherefore, the way to be rich 
in good works is to be rich in faith ; and the 
way to be rich in faith is to be conscientiously 
affirming the doctrine of grace to others, and 
believing it ourselves. 

First, To be constantly affirming it to others. 
Thus Paul tells Timothy that if he put the 
brethren in mind of the truths of the Gospel, 
he himself should not only be a good minister 



CHRISTIAN BEHAVIOUR. 



269 



of Christ, but should be nourished up in the 
words of faith and of good doctrine. 

It is the ordinance of God that Christians 
should be often asserting the things of God 
each to others, and that by their so doing they 
should edify one another. 

The doctrine of the Gospel is like the dew 
and the small rain that distilleth upon the 
tender grass, wherewith it doth flourish and is 
kept green. 

Christians are like the several flowers in a 
garden, that have upon each of them the dew 
of heaven, which being shaken with the wind, 
they let fall their dew at each other's roots, 
whereby they are jointly nourished and be- 
come nourishers of one another ; for Christians 
to commune savourly of God's matters one 
with another is as if they opened to each 
other's nostrils boxes of perfume. Saith Paul 
to the church at Rome, "I long to see you, 
that I may impart unto you some spiritual 
gift, to the end you may be established ; that 
is, that I may be comforted together with you 
by the mutual faith both of you and me." 

Christians should be often affirming the 
doctrine of grace and justification by it one to 
another. 

Secondly. As they should be thus doing, so 
they should live in the power of it themselves ; 
they should by faith suck and drink in this 
doctrine as the good ground receiveth the 
rain; which being done, forthwith there is 
proclaimed good works. Paul to the Colos- 
sians said thus, " We give thanks to God, and 
the Father of our Lord Jesus Christ, praying 
always for you, since we heard of your faith in 
the Lord Jesus and love to all the saints ; for 
the hope which is laid up in heaven for you, 
whereof ye heard before in the word of the 
truth of the Gospel, which is come unto you, 
as it is also in all the world, and bringeth forth 
fruit, as it doth also in you." But how long 
ago? Why, since the day ye heard it, saith 
he, and knew the grace of God in truth. 

Apples and flowers are not made by the 
gardener, but are an effect of the planting and 
watering. Plant in the sinner good doctrine, 
and let it be watered with the word of grace ; 
and as the effect of that there is the fruits of 
holiness and the end everlasting life. 

Good doctrine is the doctrine of the Gospel, 
which showeth to men that God clothed them 
with the righteousness of his Son freely, and 
maketh him with all his benefits over to them, 
by which free gift the sinner is made righteous 
before God; and because he is so, therefore 



there is infused a principle of grace into the 
heart, whereby it is both quickened and bring- 
eth forth fruit. 

Now, then, seeing good works do flow from 
faith, and seeing faith is nourished by an 
affirming of the doctrine of the Gospel, &c, 
take here these few considerations from the 
doctrine of the Gospel for the support of thy 
faith, that thou mayest be indeed fruitful and 
rich in good works : 

1. The whole Bible was given for this very 
end, that thou shouldst both believe this doc- 
trine, and live in the comfort and sweetness of 
it ; for whatever things were written aforetime 
were written for our learning, that we through 
patience and comfort of the Scriptures might 
have hope. 

2. That therefore every promise in the Bible 
is thine, to strengthen, quicken, and encourage 
thy heart in believing. 

3. Consider that there is nothing that thou 
dost can so please God as believing: "The 
Lord takes pleasure in them that fear him, in 
them that hope in his mercy." 

They please him, because they embrace his 
righteousness, &c. 

4. Consider that all the withdrawings of 
God from thee are not for the weakening, but 
for the trial of thy faith ; and also that what- 
ever he suffers Satan or thy own heart to do, it 
is not to weaken faith. 

5. Consider that believing is that which will 
keep in thy view the things of heaven and 
glory, and that at which the devil will be dis- 
couraged, sin weakened, and the heart quick- 
ened and sweetened. 

Lastly. By believing the love of God is kept 
with warmth upon the heart, and that this will 
provoke thee continually to bless God for 
Christ, for grace, for faith, hope, and all these 
things, either in God or thee, that doth accom- 
pany salvation. 

1. The doctrine of the forgiveness of sins 
received by faith will make notable work in 
the heart of a sinner to bring forth good works. 

But, secondly : Forasmuch as there is a body 
of death and sin in every one that hath the 
grace of God in this world, and because this 
body of death will be ever opposing that which 
is good, as the apostle saith, therefore take 
these few particulars further for the suppress- 
ing that which will hinder a fruitful life : 

1. Keep a continual watch over the wretch- 
edness of thy own heart, (not to be discouraged 
at the sight of thy vileness,) but to prevent its 
wickedness ; for that will labour either to hin- 



270 



BUNYAN'S COMPLETE WORKS. 



der thee from doing good works, or else will 
hinder thee in the doing thereof ; for evil is 
present with thee for both these purposes. 
Take heed, then, that thou do not listen to 
that at any time, but deny, though with much 
struggling, the workings of sin to the contrary. 

2. Let this be continually before thy heart, 
that God's eye is upon thee, and seeth every 
secret turning of thy heart, either to or from 
him : " All things are naked and bare before 
the eyes of Him with whom we have to do." 

3. If thou deny to do that good which thou 
oughtest with what thy God hath given thee, 
then consider that though he love thy soul, 
yet he can chastise — first, thy inward man 
with such troubles that thy life shall be rest- 
less and comfortless ; secondly, and can also so 
blow upon thy outward man that all thou get- 
test shall be put in a bag with holes. And 
should he license but one thief among thy 
substance, or one spark of fire among thy 
barns, how quickly might that be spent ill and 
against thy will which thou shouldst have 
spent to God's glory and with thy will ! And 
I tell thee further, that if thou want a heart to 
do good when thou hast about thee, thou may- 
est want comfort in such things thyself from 
others when thine is taken from thee. 

4. Consider that a life full of good works is 
the only way, on thy part, to answer the mercy 
of God extended to thee ; God hath had mercy 
on thee, and hath saved thee from all thy dis- 
tresses ; God hath not stuck to give thee his 
Son, his Spirit, and the kingdom of heaven. 
Saith Paul, " I beseech you therefore, by the 
mercies of God, that you present your bodies a 
living sacrifice to God, holy, acceptable, which 
is your reasonable service." 

5. Consider that this is the way to convince 
all men that the power of God's things hath 
taken hold of thy heart, (I speak to them that 
hold the head ; ) and say what thou wilt, if thy 
faith be not accompanied with a holy life thou 
shalt be judged a withered branch, a wordy 
professor, salt without savour, and as lifeless 
as a sounding brass and a tinkling cymbal. 
For, say they, show us your faith by your 
works, for we cannot see your hearts. But I 
say on the contrary, if thou walk as becomes 
one who art saved by grace, then thou wilt 
witness in every man's conscience that thou art 



a good tree ; now thou leavest guilt on the 
heart of the wicked ; now thou takest off oc- 
casion from them that desire occasion; and 
now thou art clear from the blood of all men. 
This is the man also that provoketh others to 
good works : The ear that heareth such a man 
shall bless him, and the eye that seeth him 
shall bear witness to him. "Surely (saith 
David) he shall never be moved: the right- 
eous shall be had in everlasting remembrance." 

6. Again, The heart that is fullest of good 
works hath in it least room for Satan's tempta- 
tions ; and this is the meaning of Peter where 
he saith, " Be sober, be vigilant : " that is, be 
busying thyself in faith and holiness, " for the 
devil, your adversary, goeth about like a roar- 
ing lion, seeking whom he may devour." He 
that walketh uprightly walketh safely ; and he 
that adds to faith, virtue ; to virtue, knowledge ; 
to knowledge, temperance ; to temperance, 
brotherly kindness ; and to these charity, and 
that abounds therein, he shall neither be bar- 
ren nor unfruitful, (he shall never fall,) but so 
an entrance shall be ministered to him abund- 
antly into the everlasting kingdom of our 
Lord and Saviour Jesus Christ. 

7. The man who is fullest of good works is 
fittest to live and fittest to die : " I am now (at 
any time) ready to be offered up," saith fruitful 
Paul. Whereas he that is barren is neither fit 
to live nor fit to die : to die, he himself is con- 
vinced he is not fit : and to live, God himself 
saith he is not fit ; " cut him down, why doth 
he cumber the ground?" 

Thus have I, in few words, written to you 
(before I die) a word to provoke you to faith 
and holiness, because I desire that you may 
have the life that is laid up for all them that 
believe in the Lord Jesus and love one another, 
when I am deceased. Though there I shall 
rest from my labours, and be in paradise, as 
through grace I comfortably believe, yet it 
is not there, but here, I must do you good. 
Wherefore, I, not knowing the shortness of my 
life, nor the hindrance that hereafter I may 
have of serving my God and you, have taken 
this opportunity to present these few lines unto 
you for your edification. 

Consider what hath been said, and the Lord 
give you understanding in all things. 

Farewell. 



SOLOMOFS TEMPLE SPIRITUALIZED; 



OR, 

GOSPEL LIGHT BROUGHT OUT OF THE TEMPLE AT JERUSALEM, 

TO LET US MORE FULLY INTO THE GLORY OF 

NEW TESTAMENT TRUTHS. 

Thou son of man, show the house to the house of Israel — show the form of the house, and the fashion there- 
of, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances 
thereof, and all the forms thereof, and all the laws thereof. — Ezek. xliii. 10, 11. 



TO THE CHRISTIAN READER. 



Courteous Christian Eeader : 

I have, as thou by this little book may est 
see, adventured, at this time, to do my en- 
deavour to show thee something of the gospel- 
glory of Solomon's Temple : that is, of what 
it, with its utensils, was a type of ; and, as such, 
how instructing it was to our fathers, and also 
is to us their children. The which, that I 
might do the more distinctly, I have handled 
particulars one by one, to the number of three- 
score and ten ; namely, all of them I could call 
to mind : because, as I believe, there was not 
one of them but had its signification, and so 
something profitable for us to know. 

For, though we are not now to worship God 
in these methods, or by such ordinances as 
once the old church did, yet to know their 
methods, and to understand the nature and 
signification of their ordinances, when com- 
pared with the Gospel, may, even now, when 
themselves, as to what they once enjoined on 
others, are dead, minister light unto us. And 
hence the New Testament ministers, as the 
apostles, made much use of Old Testament 
language and ceremonial institutions as to 
their signification, to help the faith of the godly 
in their preaching of the Gospel of Christ. 

I may say that God did in a manner tie up 
the church of the Jews to types, figures, and 
similitudes ; I mean, to be butted and bounded 
by them in all external parts of worship. Yea, 
not only the Levitical law and temple, but as 



it seems to me the whole land of Canaan, the 
place of their lot to dwell in, was to them a 
ceremonial or a figure. Their land was a type 
of heaven, their passage over Jordan into it a 
similitude of our going to heaven by death. 
The fruit of their land was said to be uncir- 
cumcised, as being at their first entrance 
thither unclean ; in which their land was also 
a figure of another thing, even as heaven was 
a type of grace and glory. 

Again, the very land itself was said to 
keep sabbath, and so to rest a holy rest even 
then when she lay desolate, and not possessed 
of those to whom she was given for them to 
dwell in. 

Yea, many of the features of the then 
Church of God were set forth, as in figures 
and shadows, so by places and things, in that 
land. 

1. In general, she is said to be beautiful 
as Tirzah, (Song vi. 4,) and to be comely as 
Jerusalem. 

2. In particular, her neck is compared to 
the tower of David, builded for an armoury, 
(Song iv. 4;) her eyes to the fishpools of Hesh- 
bon, by the gate of Bethrabbim, (chap. vii. 4;) 
her nose is compared to the tower of Lebanon, 
which looketh toward Damascus, (chap. iv. 1 ;) 
yea, the hair of her head is compared to a 
flock of goats which come up from Mount 
Gilead, and the smell of her garments to the 
smell of Lebanon. Verse 11. 

271 



272 



BUNYAN'S COMPLETE WORKS. 



Nor was this land altogether void of shadows 
even of her Lord and Saviour. Hence he says 
of himself, " I am the rose of Sharon and the 
lily of the valleys." Song ii. 1. Also she, his 
beloved, saith of him, " His countenance is as 
Lebanon, excellent as the cedars." What 
shall I say? The two cities, Sion and Jeru- 
salem, were such as sometimes set forth the 
two churches, (Gal. iv.,) the true and the false, 
and their seed, Isaac and Ishmael. 

I might also here show you that even the 
gifts and graces of the true Church were set 
forth by the spices, nuts, grapes, and pome- 
granates that the land of Canaan brought 
forth; yea, that hell itself was set forth 
by the valley of the sons of Hinnom and 
Tophet, places in this country. Indeed, the 
whole, in a manner, was a typical and fig- 
urative thing. 

But I have, in the ensuing discourse, con- 
fined myself to the temple, that immediate 
place of God's worship, of whose utensils in 
particular, as I have said, I have spoken, 
(though to each with what brevity I could,) 
for that none of them are without a spiritual, 
and so a profitable, signification to us. 

And here we may behold much of the rich- 
ness of the wisdom and grace of God; namely, 
that he, even in the very place of worship of 
old, should ordain visible forms and repre- 
sentations for the worshippers to learn to 
worship him by ; yea, the temple itself was, 
as to this, to them a good instruction. 

But in my thus saying I give no encourage- 
ment to any now to fetch out of their own 
fancies figures of similitudes to worship God 
by. What God provided to be an help to the 
weakness of his people of old was one thing, 
and what they invented without his com- 
mandment was another. For though they 
had his blessing when they worshipped him 
with such types, shadows, and figures which 
he had enjoined them for that purpose, yet he 
sorely punished and plagued them when they 
would add to these inventions of their own. 
Yea, he, in the very act of instituting their 
way of worshipping him, forbade their giving 
(in any thing) way to their own humours or 
fancies, and bound them strictly to the orders 
of heaven. 

"Look," said God to Moses, their first great 
legislator, "that thou make all things ac- 
cording to the pattern showed thee in the 
mount." 

Nor doth our apostle but take the same 
measures when he saith, " If any man think- 



eth himself a prophet or spiritual, let him 
acknowledge that the things that I write unto 
you are the commandments of the Lord." 

When Solomon also was to build this tem- 
ple for the worship of God, though he was 
wiser than all men, yet God neither trusted to 
his wisdom, nor memory, nor to any immedi- 
ate dictates from heaven to him, as to how he 
would have him build it. No ; he was to re- 
ceive the whole platform thereof in writing by 
the inspiration of God. Nor would God give 
this platform of the temple and of the utensils 
immediately to this wise man, lest perhaps by 
others his wisdom should be idolized, or that 
some should object that the whole fashion 
thereof proceeded of his fancy, only he made 
pretensions of divine revelation as a cover for 
his doings. 

Therefore, I say, not to him, but to his 
father David, was the whole pattern of it 
given from heaven, and so by David to Solo- 
mon his son in writing. " Then David," says 
the text, "gave to Solomon his son, the pat- 
tern of the porch, and of the houses thereof, 
and of the treasures thereof, and of the upper 
chambers thereof, and of the inner parlours 
thereof, and of the place of the mercy-seat. 
And the pattern of all that he had by the 
Spirit, of the courts of the house of the Lord, 
and of all the chambers round about, and of 
the treasuries of the house of God, and of the 
treasuries of the dedicated things, also for the 
courses of the priests and Levites, and for all 
the work of the service of the house of the 
Lord, and for all the vessels of service in the 
house of the Lord." 

Yea, moreover, he had from heaA r en, or by 
divine revelation, what the candlesticks must 
be made of, and also how much was to go to 
each; the same order and commandment he 
also gave for the making of the tables, flesh- 
hooks, cupsj basons, altar of incense, with the 
pattern for the chariot of the cherubims, &c 
"All this," said David, "the Lord made me 
understand by writing his hand upon me, 
even all the work of this pattern." So, I 
say, he gave David the pattern of the tem- 
ple ; so David gave Solomon the pattern 
of the temple ; and according to that pat- 
tern did Solomon build the temple, and not 
otherwise. 

True, all these were but figures, patterns, and 
shadows of things in the heavens, and not the 
very image of the things : but, as was said be- 
fore, if God was so circumspect and exact in 
these as not to leave any thing to the dictates 



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273 



of the godly and wisest of men, what ! can we 
suppose he will now admit of the wisdom and 
contrivance of men in those things that are, in 
comparison to them, the heavenly things them- 
selves ? 

It is also to be concluded that since those 
shadows of things in the heavens are already 
committed by God to sacred story, and since 
that sacred story is said to be able to make the 
man of God perfect in all things, (2 Tim. iii. 
15, 16, 17,) it is duty in us to leave off to lean 
to common understandings, and to inquire and 
search out by that very holy writ, and naught 
else, by what and how we should worship God. 
David was for inquiring in his temple. Ps. 
xxvii. 4. 

And although the old church way of worship 
is laid aside as to us in New Testament times, 
yet since those very ordinances were figures of 
things and methods of worship, now we may — 
yea, we ought to — search out the spiritual mean- 
ing of them, because they serve to confirm and 
illustrate matters to our understanding. Yea, 
they show us the more exactly how the New 
and Old Testament, as to the spiritualness of 
the worship, were one and the same ; only the 
old was clouded with shadows, but ours is with 
more open face. 
18 



Features to the life, as we say, set out by a 
picture, do excellently show the skill of the 
artist. The Old Testament had but the shadow, 
nor have we but the very image; both, then, 
are but emblems of what is yet behind. We 
may find our Gospel clouded in their ceremo- 
nies, and our spiritual worship set out some- 
what by their carnal ordinances. 

Now because, as I said, there lies, as wrapt up 
in a mantle, much of the glory of our gospel- 
matters in this temple which Solomon built, 
therefore I have made, as well as I could, by 
comparing spiritual things with spiritual, this 
book upon this subject. 

I dare not presume to say that I know I have 
hit right in every thing, but this I can say, I 
have endeavoured so to do. True, I have not 
for these things fished in other men's waters ; 
my Bible and Concordance are my only library 
in my writings. Wherefore, courteous reader, 
if thou findest any thing, either in word or 
matter, that thou shalt judge doth vary from 
God's truth, let it be counted no man's else but 
mine. Pray God also to pardon my fault : do 
thou also lovingly pass it by, and receive what 
thou findest will do thee good. 

Thy servant in the Gospel, 

JOHN BUNYAN. 



THE GLORY OF THE TEMPLE; 

OR, 

SOLOMON'S TEMPLE, AND THE MATERIALS THEREOF, SPIRITUALIZED. 



I. Where the Temple was Built. 
The temple was built at Jerusalem, on Mount 
Moriah, in the threshing-floor of Arnon the 
Jebusite; whereabout Abraham offered up 
Isaac ; there where David met the angel of the 
Lord when he came with his sword drawn in 
his hand to cut off the people of Jerusalem 
for the sin which David committed in his dis- 
orderly numbering of the people. Gen. xxii. 
3, 4, 5 ; 1 Chron. xxi. 15; ch. xxii. 1 ; 2 Chron. 
iii. 1. 

There Abraham received his son Isaac from 
the dead; there the Lord was entreated by 
David to take away the plague, and to return 
to Israel again in mercy: from whence also 
David gathered that there God's temple must 
be built. " This," saith he, " is the house of 
the Lord God, and this is the altar of the 
burnt-offering for Israel." 

This Mount Moriah, therefore, was a type 
of the Son of God, the mountain of the Lord's 
house, the rock against which the gates of hell 
cannot prevail. 

II. Who Built the Temple. 

The temple was built by Solomon, a man 
peaceable and quiet; and that in name, by 
nature, and in governing. For so God before 
told David — namely, that such a one the build- 
er of the temple should be. 

"Behold," saith he, "a son shall be born 
unto thee, who shall be a man of rest ; and I 
will give him rest from all his enemies round- 
about : for his name shall be called Solomon, 
and I will give peace and quietness to Israel in 
his days. He shall build an house for my name, 
and he shall be my son. I will be his father." 

As, therefore, Mount Moriah was a type of 
Christ as the foundation, so Solomon was a 
type of him as the builder of his Church. The 
mount was signal, for that thereon the Lord 
274 



God, before Abraham and David, did display 
his mercy. And as Solomon built this temple, 
so Christ doth build his house ; " Yea, ye shall 
build the everlasting temple, and ye shall bear 
the glory." 

And in that Solomon was called peaceable, 
it was to show with what peaceable doctrine 
and ways Christ's house and Church should be 
built. Isa. ix. 6 ; Mic. vii. 2, 3, 4. 

III. How the Temple was Built. 
The temple was built not merely by the dic- 
tates of Solomon, though he was wiser than 
Ethan, and Heman, and Calcol, and Darda, 
and all men, (1 Kings iv. 31,) but it was built 
by rules prescribed by or in a written word, 
and as so delivered to him by his father 
David. 

For when David gave to Solomon his son a 
charge to build the temple of God, with that 
charge he gave him also the pattern of all in 
writing; even a pattern of the porch, house, 
chambers, treasuries, parlours, &c, and of the 
place for the mercy-seat, which pattern David 
had of God, nor would God trust his memory 
with it. " The Lord made me," said he, " un- 
derstand in writing, by his hand upon me, 
even all the work of this pattern." Thus 
therefore David gave to Solomon his son the 
pattern of all ; and thus Solomon his son built 
the house of God. See 1 Chron. xxviii. 9-20. 

And answerable to this, Christ Jesus, the 
Builder of his own house, whose house are we, 
doth build his holy habitation for him to 
dwell in, even according to the commandment 
of God the Father ; for, saith he, " I have 
not spoken of myself, but the Father which 
sent me. He gave a commandment what I 
should speak." And hence it is said God 
gave him the revelation ; and again, that he 
took the book out of the hand of Him that 



SOLOMON'S TEMPLE SPIRITUALIZED. 



275 



sat on the throne, and so acted, as to the 
building up of his Church. John xii. 40, 41 ; 
Rev. i. 1 ; chap. v. 5. 

IV. Of what the Temple was Built 
The materials with which the temple was 
built were such as were in their own nature 
common to that which was left behind — -things 
that naturally were not fit, without art, to be 
laid in so holy a house. And this shows that 
those of whom Christ Jesus designs to build 
his Church are by nature no better than 
others ; but as the trees and stones of which 
the temple was built were first hewed and 
squared before they were fit to be laid in that 
house, so sinners, of which the Church is to be 
built, must first be fitted by the word and doc- 
trine, and then fitly laid in their place in the 
Church. 

For though, as to nature, there is no differ- 
ence betwixt those made use of to build God's 
house, yet by grace they differ from others ; 
even as those trees and stones that are hewed 
and squared for building by art are made to 
differ from those which abide in the wood or 
pit. 

The Lord Jesus, therefore, while he seeketh 
materials wherewith to build his house, he 
findeth them the clay of the same lump that 
he rejecteth and leaveth behind. "Are we bet- 
ter than they? No, in nowise." Nay, I think 
if any be best, it is they which are left be- 
hind : " He came not to call the righteous, but 
sinners to repentance." And indeed in this 
he doth show both the greatness of his grace 
and workmanship — his grace in taking such, 
and his workmanship in that he makes them 
meet for his holy habitation. 

This the current of Scripture maketh man- 
ifest, wherefore it is needless now to cite par- 
ticulars; only we must remember that none 
are laid in this building as they come out of 
the wood or pit, but as they first pass under the 
hand and rule of this great Builder of the 
temple of God. 

V. Who was to Fell those Trees and to Dig those 
Stones with which Solomon Built the Temple. 
As the trees were to be felled and stones to 

be digged, so there was for that matter select 

workmen appointed. 

These were not of the sons of Jacob nor of 

the house of Israel ; they were the servants of 

Hiram, king of Tyre, and the Gibeonites ; 

namely, their children that made a league with 

Joshua in the day that God gave the land of 



Canaan to his people. Josh. ix. 22, 29 ; 1 Kings 
v. ; 2 Chron. xxvii. 28. 

And these were types of our Gospel minis- 
ters, who are the men appointed by Jesus 
Christ to make sinners, by their preaching, 
meet for the house of God. Wherefore, as he 
was famous of old who was strong to lift up 
his axe upon the thick boughs, to square wood 
for the building of the temple, so a minister of 
the Gospel now is also famous if much used by 
Christ for the converting of sinners to himself, 
that he may build him a temple with them. 
Ps. vii. 4, 5, 6 ; Eom. xvi. 7. 

But why, some may say, do you make so 
homely a comparison? I answer, Because I 
believe it is true ; for it is grace not gifts that 
makes us sons and the beloved of God. Gifts 
make a minister ; and as a minister one is but 
a servant to hew wood and draw water for the 
house of my God. Yea Paul, though a son, 
yet counted himself not a son, but a servant, 
purely as he was a minister — a servant of God, 
a servant of Christ, a servant of the Church, 
and your servant for Jesus' sake. Tit. i. 1 ; 
Rom. i. 1 ; 2 Cor. iv. 5. 

A man then is a son as he is begotten and 
born of God to himself, and a servant as he is 
gifted for work in the house of his Father ; and 
though it is truth the servant may be a son, 
yet he is not a son because he is a servant. 
Nor doth it follow that because all sons may 
be servants, therefore all servants are sons ; no, 
all the servants of God are not sons ; and there- 
fore when time shall come he that is only a 
servant here shall certainly be put out of the 
house, even out of that house himself did help 
to build. "The servant abideth not in the 
house for ever ;" the servant, that is, he that is 
only so. 

So, then, as a son thou art an Israelite ; as a 
servant, a Gibeonite. The consideration of 
this made Paul start ; he knew that gifts made 
him not a son. 1 Cor. xii. 28, 29, 30, 31 ; and 
xiii. 1, 2. 

The sum, then, is, a man may be a servant 
and a son — a servant, as he is employed by 
Christ in his house for the good of others ; and 
a son, as he is a partaker of the grace of 
adoption : but all servants are not sons : and 
let this be for a caution and a call to ministers 
to do all acts of service for God and in his 
house with reverence and godly fear ; and with 
all humility let us desire to be partakers our- 
selves of that grace we preach to others. 1 
Cor. ix. 25. 

This is a great saying, and written perhaps 



276 



BUNYAN'S COMPLETE WORKS. 



to keep ministers humble: "And strangers 
shall stand and feed your flocks, and the sons 
of the alien shall be your ploughmen and your 
vine-dressers." 

To be a ploughman here is to be a preacher ; 
and to be a vine-dresser here is to be a 
preacher. 

And if he does this work willingly he has a 
reward ; if not, a dispensation of the Gospel 
was committed to him, and that is all. 1 Cor. 
ix. 17. 

VI. In what condition the Timber and Stones 
were when brought to be laid in the Building 
of the Temple. 

The timber and stones with which the tem- 
ple was built were squared and hewed at the 
wood or pit, and so there made every way fit 
for that work, even before they were brought 
to the place where the house was set up. " So 
that neither hammer, nor axe, nor any tool of 
iron, was heard in the house while it wasdn 
building." 

And this shows, as was said before, that the 
materials of which the house was built were 
(before the hand of the workmen touched 
them) as unfit to be laid in the building as 
were those that were left behind ; conse- 
quently, that themselves none otherwise but 
by the art of others were made fit to be laid 
in this building. 

To this our New Testament temple answers. 
For those of the sons of Adam who are counted 
worthy to be laid in this building are not by 
nature, but by grace, made meet for it ; not by 
their own wisdom, but by the word of God. 
Hence he saith, " I have hewed them by the 
prophets." And again, ministers are called 
God's builders and labourers even as to this 
work. Hos. vi. 5 ; 1 Cor. iii. 10 ; 2 Cor. vi. 1 ; 
Col. i. 28. 

No man will lay trees as they come from the 
wood for beams and rafters in his house, nor 
stones as digged in the walls. No, the trees 
must be hewed and squared, and the stones 
sawn and made fit, and so be laid in his 
house. 

Yea, they must be so sawn and so squared 
that in coupling they may be joined exactly ; 
else the building will not be good, nor the 
workman have credit of his doings. 

Hence our Gospel Church, of which the 
temple was a type, is said to be fitly formed, 
and that there is a fit supply of every joint for 
the securing of the whole. 1 Pet. iii. 4; Eph. 
iv. 20, 21; iv. 16; Col. ii. 19. 



As they therefore build like children that 
build with wood as it comes from the wood or 
forest, and with stones as they come from the 
pit, even so do they who pretend to build God 
a house of unconverted sinners, unhewed, un- 
squared, unpolished. Wherefore God's work- 
men, according to God's advice, prepare their 
work without, and make it fit for themselves 
in the field, and afterwards build the house. 
Prov. xxiv. 27. 

Let ministers therefore look to this, and 
take heed lest instead of making their notions 
stoop to the word, they make the Scriptures 
stoop to their notions. 

VII. Of the Foundation of the Temple. 

The foundation of the temple is that upon 
which it stood : and it was twofold — first, the 
hill Moriah, and then those great stones upon 
which it was erected. The hill Moriah, as 
was said afore, did more properly typify Christ. 
Hence Moriah is called "the mountain of the 
house," it being the rock on which it was built. 
Those great stones, called "foundation stones," 
were types of the prophets and apostles. Matt, 
xvi. 18 ; Eph. ii. 20, 21 ; Heb. xi. 10. 

Wherefore these stones were stones of the 
biggest size, stones of eight cubits and stones 
of ten cubits. 1 Kings vii. 10. 

Now, as the temple had this double founda- 
tion, so we must consider it respectively and 
distinctly; for Christ is the foundation one 
way, the prophets and apostles a foundation 
another. Christ is the foundation personally 
and meritoriously, but the prophets and apos- 
tles, by doctrine, ministerially. The Church 
then, which is God's New Testament temple, 
is said to be built on Christ the foundation ; so 
none other is the foundation but he. 1 Cor. iii. 
11. But as it is said to be built upon the 
apostles, so it is said to have twelve founda- 
tions, and must have none but they. Rev. xxi. 
14. 

What is it, then ? Why, we must be build- 
ing upon Christ, as he is our priest, sacrifice, 
prophet, king, and advocate, and upon the 
others, as they are infallible instructors and 
preachers of him ; not that any may be an 
apostle that so shall esteem himself, nor that 
any other doctrine be administered but what 
is the doctrine of the twelve ; for they are set 
forth as the chief and last. These are also 
they, as Moses, which are to look over all the 
building, and to see that all in this house be 
done according to the pattern showed them in 
the mount. 



SOLOMON'S TEMPLE SPIRITUALIZED. 



277 



Let us, then, keep these distinctions clear, 
and not put an apostle in the room of Christ, 
nor Christ in the place of one of those apos- 
tles. Let none but Christ be the high priest 
and sacrifice for your souls to God ; and none 
but that doctrine which is apostolical be to 
you as the mouth of Christ for instruction to 
prepare you, and to prepare materials for this 
temple of God, and to build them upon this 
foundation. 

VIII. Of the Richness of the Stones which were 
laid for the Foundation of the Temple. 

These foundation stones, as they were great, 
so they were costly stones ; though, as I said, 
themselves of no more worth than they of 
their nature that were left behind. Their 
costliness, therefore, lay in those additions ' 
which they received from the king's charge. 

First, in that labour which was bestowed 
upon them in sawing, squaring, and carving. 
For the servants, as they were cunning at this 
work, so they bestowed much of their art and 
labour upon them, by which they put them 
into excellent form, and added to their big- 
ness, glory and beauty, fit for stones upon 
which a goodly fabric was to be built. 

Secondly, these stones as they were thus 
wrought within and without, so, as it seems to 
me, they were inlaid with other stones more 
precious than themselves. Inlaid, I say, with 
stones of divers colours, according as it is 
written, " I will lay thy foundation with sap- 
phires." Not that the foundations were sap- 
phires, but they were laid inlaid with them ; or, 
as he saith in another place, "They were 
adorned with goodly stones and gifts." 

This is still more amplified where it is writ- 
ten of the New Jerusalem, (which is still the 
testament Church on earth, and so the same in 
substance with what is now,) " The foundations 
of the wall of the city," saith he, " were gar- 
nished with all manner of precious stones." 
True, these there are called " the foundations of 
the wall of the city," but it has respect to the 
matter in hand; for that which is before called 
a temple, for its comparative smallness, is here 
called a city, for or because of its great increase ; 
and both the foundations of the wall of the city, 
as well as of the temple, " are the twelve apos- 
tles of the Lamb ;" for these carvings and inlay - 
ings, with all other beautifications, were types 
of the extraordinary gifts and graces of the apos- 
tles. Hence the apostle calls such gifts signs 
of apostleship. Eom. xv. 19 ; 2 Cor. xii. 21 ; 
Heb. ii. 4. For as the foundation stones of 



the temple were thus garnished, so were the 
apostles beautified with a call, gifts, and graces 
peculiar to themselves. Hence he says, " First 
apostles," for that they were first and chief in 
the Church of Christ. 1 Cor. xii. 28. 

Nor were these stones only laid for a founda- 
tion for the temple ; for the great court, the 
inner court, as also the porch of the temple, 
had round about them " three rows of these 
stones for their foundation." 

Signifying, as seems to me, that the more 
outward and external part, as well as that more 
internal worship to be performed to God, should 
be grounded upon apostolical doctrine and ap- 
pointments. 1 Cor. iii. 10, 11, 12; 2 Thess. ii. 
15 ; iii. 6 ; Heb. vi. 1-5. 

IX. Which way the Face or Front of the Temple 
stood. 

The temple was built with its face or front 
towards the east, and that, perhaps, because the 
glory of the God of " Israel was to come from 
the way of the east unto it." Wherefore, in that 
its front stood towards the east, it may be to 
show that the true Gospel Church would have 
its eye to and expectation from the Lord. We 
look, said Paul, but whither? " We have our 
conversation," said he, "in heaven, from" 
whence our expectation is. 

2. It was set also with its face towards the 
east to keep the people of God from commit- 
ting of idolatry — to wit, from worshipping the 
host of heaven and the sun, whose rising is 
from the east. For since the face of the temple 
stood towards the east, and since the worship- 
pers were to worship at or with their faces 
towards the temple, it follows that both in 
their going to and worshipping God towards 
that place their faces must be from and their 
backs towards the sun. The thus building of 
the temple, therefore, was a snare to idolaters, 
and a proof of the zeal of those that were the 
true worshippers, as also to this day the true 
Gospel-instituted worship of Jesus Christ is. 
Hence he is said to idolaters to be a snare and 
a trap, but to the godly a glory. Isa. viii. 14 ; 
ix. 19. 

3. Do but see how God catched the idola- 
trous Jews, by this means, in their naughti- 
ness : " And he brought me," said the prophet, 
" into the inner court of the Lord's house, and 
behold, at the door of the temple of the Lord, 
even between the porch and the altar, were 
about five and twenty men, with their backs 
towards the temple of the Lord and their faces 
towards the east." 



278 



BUNYAN'S COMPLETE WORKS. 



It was therefore, as I said, set with its face 
towards the east to prevent false worships and 
detect idolaters. 

4. From the east also came the most blasting 
winds — winds that are destructive to man and 
beasts, to fruit and trees, and ships at sea. 
Ex. x. 13 ; Job xxvii. 21 ; Ezek. xvii. 10 ; and 
xix. 12; Ps. xlviii. 7; Ezek. xxvii. 26. 

I say the east wind, or that which comes from 
thence, is the most hurtful ; yet you see the 
temple hath set her face against it to show that 
the true Church cannot be blasted or made 
turn back by any affliction. It is not the east 
winds, nor none of their blastings, that can 
make the temple turn about. Hence he saith 
that Jacob's face shall not wax pale. And 
again, " I have made thy face strong against 
their faces, and that the gates of hell shall not 
prevail against it." Isa. xxix. 22; Ezek. iii. 8; 
Matt. xvi. 18. 

5. It might be also built with its face to- 
wards the east to show that the true Church 
looketh, as afore I hinted, for her Lord and 
King from heaven, knowing that at his com- 
ing he will bring healing in his wings; for 
from the east he will appear when he comes 
the second time without sin unto salvation, of 
which the sun gives us a memento in his rising 
there every morning. " For as the lightning 
cometh out of the east, and shineth unto the 
west, so shall also the coming of the Son of 
Man be." 

6. Christ, as the north pole, draws those 
touched with the loadstone of his word, with 
the face of their souls towards him, to look for 
and hasten to his coming. And this also is 
signified by the temple standing with its face 
towards the east. 

X. Of the Courts of the Temple. 
I perceive that there are two courts belong- 
ing to the temple. The first was called the 
outward court. Ezek. xl. 17 ; xlvi. 21. 

1. This was that into which the people of 
necessity first entered when they went to wor- 
ship in the temple ; consequently that was it in 
and by which the people did first show their 
desires to be the worshippers of God. And 
this answers to those badges and signs of love 
to religion that people have in face or out- 
ward appearance. Matt. xxv. 27 ; 2 Cor. x. 7. 

2. In this, though here may sometimes be 
truth, yet oftener lies and dissimulation; 
wherefore commonly an outward appearance 
is set in opposition to faith and truth, as the 
outward is in opposition to the inner court, 



and outward to the inner man; and that is 
when it is by itself, for then it profits nothing. 

3. Hence, though the outward court was 
something to the Jews, because by outward 
bodies they were distinguished from the Gen- 
tiles, yet to us it is little, for now he is not a 
J ew who is one only outwardly. Therefore all 
the time of the beast's reign this court is given 
to be trodden under foot; for, as I said, out- 
ward show will avail nothing when the beast 
comes to turn and toss up professors with his 
horns. Eev. xi. 12. 

4. But as there was an outward, so there was 
an inner court — a court that stood nearer to 
the temple, and so to the true practical part of 
worship, than that outward court did. 

5. This inner court is that which is called 
"the court of the priests," because it was it in 
which they boiled the trespass-offering,' and in 
which they prepared the sin-offering for the 
people. 

6. This court, therefore, was the place of 
practice and of preparation to appear before 
God, which is the first true token of a sincere 
and honest mind. Wherefore here, and not in 
the outward court, stood the great brazen altar, 
which was a type of Christ, by whom alone 
true worshippers make their approach with 
acceptance unto God. Also here stood the 
great brazen scaffold, on which the king 
kneeled when he prayed for the people, a type 
of Christ's prayers for his when he was in the 
world. 2 Chron. vi.; John xiii. 17. 

7. Wherefore this court was a type of prac- 
tical worship, and so of our praying, hearing, 
and eating before God. There belonged to 
this court several gates, an east, a south, and 
a north gate ; and when the people of the land 
went into this court to worship, they were not 
to go out at the gate by which they came in, 
but out of the gate over against it, to show 
that true Christians should persevere right on, 
and not turn back, whatever they meet with 
in the way. " He that entereth in by the way 
of the north gate to worship shall go out by 
the way of the south gate; and he that en- 
tereth in by the way of the north gate, he shall 
not return by the way of the gate whereby he 
came in, but shall go forth over against it." 

8. These courts were places of great delight 
to the Jews, as both feigned and sincere 
profession is to those that practise therein. 
Wherefore, when the Jews did enter into these, 
they did use to do it with praise and pipe, as do 
both hypocrites and sincere ones. So then, 
when a man shall tread in both these courts, 



SOLOMON'S TEMPLE SPIRITUALIZED. 



279 



and shall turn what he seems to be into what 
he should be in reality, then, and not till then, 
he treads them as he should ; for then he makes 
the outward court, and his treading there, but 
a passage to that which is more inward and 
sincere. But he that stays in the outward one 
is but such an one as pleases not God, for that 
he wants the practice of what he professes with 
his mouth. 

XI. Of the great Brazen Altar that stood in the 
Liner Court of the Temple. 
In the inner court stood the great brazen 
altar which Solomon made. This is evident, 
for that when he kneeled upon the scaffold to 
pray he kneeled before this altar. See Ex. xl. 
6, 29. 

2. This altar seems to be placed about the 
middle of this court, over against the porch of 
the house ; and between it and the temple was 
the place where Zechariah was slain. This 
altar was called "the altar of burnt-offering," 
and therefore it was a type of Christ in his 
dignity. For Christ's body was our true burnt- 
offering, of which the bodies of the sacrificed 
beasts were a type : now that altar upon which 
his body was offered was his divinity or God- 
head, for that, and that only, could bear up 
that offering in the whole of its sufferings : 
and that therefore, and that only, was to re- 
ceive the fat, the glory. Hence it is said, "He 
through the eternal Spirit offered himself with- 
out spot to God." 

3. For Christ is priest, and sacrifice, and 
altar, and all. And as a priest he offered, as a 
sacrifice he suffered, and as God he supported 
his humanity in that suffering of all the pains 
it underwent. Gal. i. 4; ch. ii. 20; 1 Pet. iii. 18; 
Heb. ix. 14. 

4. It was then Christ's Godhead, not the tree, 
that was the altar of burnt-offering, or that by 
which Christ offered himself an offering and a 
sacrifice to God for a sweet-smelling savour. 

5. That it was not the tree is evident, for 
that could not sanctify the gift, to wit, his 
body; but Christ affirmeth "that the altar 
sanctifieth the gift;" and by so saying he af- 
firmeth that the altar on which he offered his 
offering was greater than the offering itself. 
Matt, xxiii. 19. 

Now the body of Christ was the gift ; for so 
he saith, " I give my flesh for the life of the 
world." 

But now what thing is that which is greater 
than his body save the altar, his divinity, on 
which it was offered? The tree, then, was not 



the altar which sanctifieth this gift to make it 
of virtue enough to make reconciliation for in- 
iquity. John vi. 15. 

Now, since this altar of burnt-offering was 
thus placed in the inner court, it teaches us 
several things : 

First. That those that come only into the 
outward court, or rest in a bare appearance of 
Christianity, do not, by so doing, come to Jesus 
Christ ; for this altar stands not there. Hence 
John takes notice only of the temple and this 
altar, and them that worship therein, and leaves 
out the outward court, and so them that come 
no farther. Rev. xi. 1, 2. 

Secondly. This teaches us also that we are 
to enter into that temple of God by blood. 
The altar, this altar of burnt-offering, stood as 
men went into the temple ; they must go by 
it ; yea, there they must leave their offering, 
and so go in and worship, even as a token that 
they came thither by sacrifice and by blood. 

Thirdly. Upon this altar Solomon at the 
dedication of the temple offered thousands 
both of oxen and of sheep, to signify surely the 
abundant worth and richness that would be in 
the blood of Christ to save when it should be 
shed for us. " For" his blood is spoken of with 
an "how much more." "For if the blood of 
bulls and goats, and the ashes of an heifer 
sprinkling the unclean, sanctifieth to the puri- 
fying of the flesh, how much more shall the 
blood of Christ, who through the eternal Spirit 
offered himself without spot to God, purge 
your conscience from dead works, to serve the 
living God!" 

Let them not dare to stop or stay in the out- 
ward court, for there is not this altar. Nor let 
us dare, when we come into this court, to be 
careless whether we look to this altar or no. 
For it is by blood we must enter ; for without 
shedding of blood is no remission. Let us 
always then, when we come hither, wash our 
hands in innocency,. and so compass this holy 
altar, for that by Christ, who is the altar in- 
deed, we are reconciled to God. This is look- 
ing unto Jesus ; this is coining to God by him, 
of whom this altar and the sacrifice thereon 
was a type. 

XII. Of the Pillars that were before the Porch 
of the Temple. 

There were divers pillars belonging to the 
temple, but in this place we are confined to 
speak of only two — namely, those which stood 
before the temple. 

These pillars stood before the porch or en- 



280 



BUNYAN'S COMPLETE WORKS. 



trance into the temple, looking towards the 
altar, the court, and them that were the wor- 
shippers there : also they were a grace and a 
beauty to the front of the house. 

1. These pillars stood, one on the right hand 
and the other on the left, at the door of the 
porch of the temple, and they had names given 
them (you may be sure) to signify something. 
The name of that on the right hand was called 
" Jachin," (God shall establish ;) and the name 
of that on the left hand was " Boaz," (in it is 
strength.) 1 Kings vii. 21 ; 2 Chron. iii. 17. 

2. These two pillars were types of Christ's 
apostles — of the apostles of circumcision, and 
of the uncircumcision. Therefore the apostle 
Paul also calleth them pillars, (Gal. ii.,) and 
saith that the pillar on the right hand was a 
type of himself and his companions, who were 
to go to the uncircumcised and teach the Gen- 
tiles the way of life. When James, Cephas, 
and John saith, " Ye who seemed to be pillars 
perceived the grace that was given unto me ; 
they gave unto me and Barnabas the right 
hand of fellowship, that we should go unto the 
heathen, and they unto the circumcision." 

So, then, these two pillars were types of these 
two orders of the apostles in this their divers 
service for God. 

3. And that Paul and Barnabas were signi- 
fied by those on the right hand — to wit, to be 
the apostles of the Gentiles — he showeth again 
where he saith, " I am the minister of Christ 
to the Gentiles, ministering the grace of God, 
that the offering up of the Gentiles might 
be acceptable, being sanctified by the Holy 
Ghost." 

4. And since the name of this pillar was 
" Jachin," (God shall establish,) as it showeth 
that opposition shall attend it, so also that God 
would bless his word preached by them to the 
Gentiles, to the conversion of numbers of them, 
maugre all the opposition of the enemy. 

5. This is further implied for that they were 
made of brass ; as he saith of the prophet, " I 
have made thee a fenced brazen wall, an iron 
pillar; and their fighting against thee shall 
nothing at all prevail." Wherefore Paul says 
of himself, " I am set for the defence of the 
Gospel, that the truth thereof might continue 
with you." Phil. i. 17 ; Gal. ii. 5. 

XIII. Of the Height of these Pillars that thus 
stood before the Porch of the Boor of the Tem- 
ple. 

The pillars were eighteen cubits high apiece, 
and that is as high, yea, as high again, as the 



highest giant that ever we read of in the world ; 
for the highest of which we read was but six 
cubits and a span. 

True, the bedstead of Og was nine cubits 
long, but I trow the giant himself was shorter. 
Deut. iii. 11 ; 2 Chron. iii. 15. But put the 
longest to the longest, and set the one upon 
the shoulders of the other, and yet each pillar 
was higher than they. 

We have now, as I know of, but few that re- 
main of the remnant of the giants ; and though 
they boast as if they were higher than Anak, 
yet these pillars are higher than they. 

These pillars are the highest; you may 
equal them, and an inch above is worth an ell 
below. The height, therefore, of these pillars 
is to show us what high dignity God did put 
upon those of his saints whom he did call to 
be apostles of the Lamb ; for their office and 
call thereto is the highest in the Church of 
God. These men, I say, were made thus high 
by their being cast in such a mould. Of that 
which added yet further to their height we will 
speak anon : we only speak now of the high call 
by which they, and only they, were made capa- 
ble of apostolical authority. The apostles were 
sent immediately, their call was extraordinary, 
their office was universal, they had alike power 
in all churches, and their doctrine was infal- 
lible. 

And what can our pretended giants do or 
say in comparison of these ? The truth is, all 
other men to these are drawfs, are low, dark, 
weak, and beneath them, not only as to call 
and office, but also as to gifts and grace. This 
sentence, "Paul, an apostle of Jesus Christ," 
drowneth all. What now are all other titles of 
grandeur and greatness when compared with 
this one sentence ? 

True, the men were but mean in themselves ; 
for what is Paul or A polios, or what was James 
or John ? Yet by their call to that office they 
were made highest of all in the Church. Christ 
did raise them eighteen cubits high, not in con- 
ceit — for so there are many higher than they — 
but in office, and calling, and divine authority. 

And observe it, these stand at the door, at 
the entering into the temple of God, at which 
they enter that go in thither to worship God, to 
show that all right worship, and that which 
will be acceptable to God, is by, or according 
to, their doctrine. 

XIV. Of the Chapiters of the Pillars of the 
Temple. 

There were also two chapiters made for the 



SOLOMON'S TEMPLE SPIRITUALIZED. 



281 



pillars of the temple — for each one ; and they 
were five cubits high apiece. These were for 
the adorning of the pillars, and therefore were 
types and shadows of that abundance of grace 
which God did put upon the apostles after the 
resurrection of our Lord. Wherefore, as he 
saith here the chapiters were upon the pillars, 
so it saith that great grace was upon all the 
apostles. Acts iv. 33. 

These chapiters had belonging to thern a 
bowl, made pumil-fashion, and it was placed 
upon the head of them, perhaps to signify 
their aptness to receive and largeness to con- 
tain of the dew of heaven, that shadow of the 
doctrine of the Gospel, which doctrine the 
apostles, as the chief, were to receive and 
hold forth to the world for their conversion. 
Hence, as the bowls were capable to receive 
the dew of heaven, these are said to receive 
grace, an apostleship for obedience to the faith 
among all nations for his name. 

There was also upon these chapiters a net- 
work, or nets like unto chequer- work, which 
still added to their lustre. These nets were 
they which showed for what intent the apos- 
tolical office was ordained; namely, that by 
their preaching they might bring many souls 
to God. And hence Christ calls them fisher- 
men, saying, " Ye shall catch men." 

The world is compared to a sea, men to 
fishes, and the Gospel to a net. As therefore 
men catch fish with a net, so the apostles 
caught men by their word ; which word, as I 
told you, to me is signified by this net-work 
upon the top of these pillars. See therefore 
the mystery of God in these things. 

XV. Of the Pomegranates adjoined to these 

Nets on the Chapiters. 
There were also joined to these nets upon 
the top of the pillars pomegranates in abun- 
dance, four hundred for the net-work. Pome- 
granates, you know, are beautiful to look on, 
pleasant to the palate, comfortable to the 
stomach, and cheering by their juice. There 
were to be two rows of these pomegranates for 
one net- work, and so two rows of them for the 
other. 

And this was to show that the net of the 
Gospel is not an empty thing, but is suffi- 
ciently baited with such varieties as are apt to 
allure the world to be catched by them. The 
law is but a sound of words, but the Gospel is 
not so ; that is baited with pomegranates, with 
variety of excellent things. Hence it is called 
"the Gospel of the kingdom, and the Gospel 



of the grace of God," because it is, as it were, 
baited with grace and glory, that sinners may 
be allured and may be taken with it, to their 
eternal salvation. Matt. xxiv. 14 ; Acts xx. 24. 

Grace and glory, grace and glory ! these are 
the pomegranates with which the word of the 
Gospel is baited, that sinners may be taken 
and saved thereby. The argument of old was 
milk and honey; that was, I say, the alluring 
bait with which Moses drew six hundred 
thousand out of Egypt into the wilderness of 
old. Ex. iii. 8. But behold, we have pome- 
granates, two rows of pomegranates, grace and 
a kingdom, as the bait of the holy Gospel ; no 
wonder then if, when men of skill did cast 
this net into the sea, such numbers of fish 
have been catched even by one sermon. Acts 

ii. They baited their nets with taking things 
— things taking to the eye and taste. 

Nets are truly instruments of death, but the 
net of the Gospel doth catch to draw from 
death ; wherefore this net is contrary ; life 
and immortality is brought to light through 
this. No marvel then if men are so glad, and 
that for gladness they leap like fishes in a net, 
when they see themselves catched in this drag 
of the holy Gospel of the Son of God. They 
are catched from death and hell, catched to 
live with God in glory. 

XVI. Of the Chains that were upon these Pillars 
that stood before the Temple. 
As there were nets to catch, and pome- 
granates to bait, so there were chains belong- 
ing to these chapiters on these pillars. And 
he made chains, as in the oracle, and put 
them upon the head of the chapiters. 2 Chron. 

iii. 16. 

But what were these chains a type of? I 
answer, They w 7 ere perhaps a type of those 
bonds which attend the Gospel, by which 
souls are taken and tied fast to the horns of 
the altar. Gospel grace and Gospel obliga- 
tions are ties and binding things: they can 
hold those that are entangled by the word. 
Love is strong as death — bands of love and 
the cords of a man, and chains take hold on 
them that are taken by the Gospel. Hos. xi. ; 
Song viii. 6. 

But this strength to bind lieth not in out- 
ward force, but in a sweet constraint by virtue 
of the displays of undeserved love. " The love 
of Christ constraineth us." Wherefore as you 
find the nets, so the chains had pomegranates 
on them. "And he made an hundred pome- 
granates, and put them upon the chains." 



282 



JBUNYAN'S COMPLETE WORKS. 



The chains, then, had baits, as well as the 
nets, to show that the bands of the Gospel 
are unresistible goodnesses, such with which 
men love to be bound, and such as they pray 
they may hold fast by. He binds his foal to 
the vine, his saint unto this Saviour. Gen. 
xlix. 11. 

By these chains there is therefore showed 
what strength there is in Gospel charms, if 
once the adder doth but hear them ; never man 
yet was able to resist them that well did know 
the meaning of them ; they are mighty to make 
poor men obedient, and that in word and deed. 

These chains were such as were in the 
oracle, to show that Gospel bonds are strong 
as the joys of heaven, and as the glories there 
can make them chains as in the oracle, as in 
the most holy place. It is heaven that binds 
sinners on earth to the faith and hope of the 
Gospel of Christ. 

XVII. Of the Lily-work which ivas upon the 
Chapiters that were upon these Pillars of the 
Temple. 

These pillars were also adorned with lily- 
work, as well as with pomegranates and chains. 
" Chapiters also which were upon the top of 
the pillars were of lily-work : so was the work 
of the pillars finished." 

This lily-work is here put in on purpose, 
even to show us how far off those that were to 
be the true apostles of the Lamb should be 
from seeking carnal things, or of making their 
preaching a stalking-horse to worldly greatness, 
and that preferment. There was lily-work 
upon them ; that is, they lived upon the bounty 
and care of God, and were content with that 
glory which he had put upon them. "The 
lilies," saith Christ, "they toil not, neither do 
they spin, and yet Solomon in all his glory 
was not arrayed like one of these." 

Thus, therefore, these pillars show that as 
the apostles should be fitted and qualified for 
their work, they should be also free from cares 
and worldly cumber; they should be content 
with God's providing for them, even as the 
goodly lilies are. And as thus prepared they 
were set in the front of the house for all min- 
isters to see and learn, and take examples of 
them how to behave themselves as to this world 
in the performing of their office. 

And that which gives us further light in this 
is, that this lily-work is said, by divine insti- 
tution, to be placed " over against the belly," 
the belly of the pillars, a type of ours. 1 Kings 
vii. 20. 



The belly is a craving thing; and these 
things, saith the text, were placed over against 
the belly, to teach that they should not hu- 
mour, but put check unto the desires and crav- 
ings of the belly, or to show that they need 
not do it, for that he that calls to his work will 
himself provide for the belly. It is said of the 
Church that " her belly is as a heap of wheat 
set about with lilies," to show that she should, 
without covetousness, have sufficient, if she 
would cast all her care upon God, her great 
provider. This the apostles did, and this is 
their glory to this day. 

"So was the work of the pillars finished." 
To live lily-lives, it seems, is the glory of an 
apostle, and the completing of his office and 
service for God. But this is directly opposite 
to the belly, over against the belly, and this 
makes it the harder work. But yet so living 
is the way to make all that is done sweet- 
scented to those that be under this care. Cov- 
etousness makes a minister smell frowish, and 
look more like a greedy dog than an apostle 
of Jesus Christ. Judas had none of this lily- 
work; so his name stinks to this day. "He 
that grows like the lily shall cast forth his 
scent like Lebanon, his branches shall spread, 
and his beauty shall be as the olive tree, and 
his smell as Lebanon." 

Thus lived Christ first ; and thus the apostles 
next ; nor can any other, as to this, live like or 
be compared to them. They coveted no man's 
silver or gold or apparel. They lived like lilies 
in the world, and did send forth their scent as 
Lebanon. 

Thus you see of whom these pillars were a 
shadow, and what their height, their chapiters, 
their bowls, their nets, their chains, their 
pomegranates, and their lily-work did signify, 
and how all was most sweetly answered in the 
antitype. These were men of the first rate; 
the apostles, I mean, were such. 

XVIII. Of the Fashion of the Temple. 
Of the length and breadth of the temple I 
shall say nothing, but as to the height thereof 
there, methinks, I see something. The temple 
was higher than the pillars, and so is the 
Church than her officers ; I say, consider them 
singly as officers, though inferior as to gifts 
and office ; for as I said before of ministers in 
general, so now I say the same of the apostles, 
though as to office they were the highest, yet 
the temple is above them. Gifts and office 
make no men sons of God, as so they are but 
servants of the highest form. It is the Church, 



SOLOMON'S TEMPLE SPIRITUALIZED. 



283 



as such, that is the lady, a queen, the bride, 
the Lamb's wife ; and prophets, apostles, and 
ministers, &c., are but servants, stewards, la- 
bourers for her good. 

As, therefore, the lady is above the servant, 
the queen above the steward, or the wife above 
all her husband's officers, so is the Church, as 
such, above these officers. The temple was 
higher than the pillars. 

2. Again, as the temple was highest, so it 
enlarged itself still upward ; for as it ascended 
in height, so it still was wider and wider, even 
from the lowest chambers to the top. 

The first chambers were but five cubits broad, 
the middle ones were six, but the highest were 
seven cubits. 1 Kings vi. 5, 6. The temple 
therefore was round about some cubits wider 
than it was below ; for there was an enlarging 
and an ascending about still upward to the 
side chambers, for the winding about was still 
upward round about the house ; therefore the 
breadth of the house was still upward, and so 
increased from the lowest chamber to the high- 
est, by the midst. 

And this was to show us that God's true 
Gospel temple, which is his Church, should 
have its enlargedness of heart still upwards, or 
most for spiritual and eternal things ; where- 
fore he saith, " Thy heart shall fear and be en- 
larged :" that is, be most affected with things 
above, "where Christ sitteth at the right hand 
of God." Indeed, it is the nature of grace to 
enlarge itself still upward, and to make the 
heart widest for the things that are above. 

The temple, therefore, was narrowest down- 
wards, to show that a little of earth, or this 
world, should serve the Church of God. And 
having food and raiment, let us be therewith 
content. 

But now, upwards and as to heavenly things, 
we are commanded to be covetous as to them, 
and after them to enlarge ourselves, both by 
the fashion of the temple as well as by express 
words. 

Since then the temple was widest upward, 
let us imitate it and have our conversation in 
heaven. Let our eyes, our ears, our hands, 
and hearts, our prayers, and groans, be most 
for things above. Let us open our mouths as 
the ground that is chapt doth for the latter 
rain, for the things that are eternal. Job xxix. 
23 ; Ps. lxxxi. 10. 

Observe again that the lowest parts of the 
temple were the narrowest parts of the temple ; 
so those in the Church who are nearest or most 
concerned with earth are the most narrow- 



spirited as to the things of God. But now let 
even such a one be taken up higher, to above, 
to the uppermost parts of the temple, and there 
he will be enlarged and have his heart stretched 
out. For the temple you see was widest up- 
wards ; the higher the more it is enlarged. 
Paul being once caught up into paradise, 
could not but be there enlarged. 2 Cor. xii. 

One may say of the fashion of the temple, 
as some say of a lively picture, It speaks. I 
say, its form and fashion speaks ; it says to all 
saints, to all the churches of Christ, Open your 
hearts for heaven, be ye enlarged upwards. 

I read not in Scripture of any house but 
this that was thus enlarged upwards ; nor is 
there anywhere, save only in the Church of 
God, that which doth answer this similitude. 

All other are widest downward, and have 
| the largest heart for earthly things : the Church 
only is widest upwards, and has its greatest 
I enlargements towards heaven. 

XIX. Of the Outward Glory of the Temple. 
I do also think that as to this there was a 
J great expression in it : I mean, a voice of God, 
I a voice that teacheth the New Testament 
Church to carry even conviction in her out- 
j ward usages, that, I say. might give conviction 
to the world. And besides this of its enlarging 
upwards, there was such an outward beauty 
and glory put upon it as was alluring to be- 
holders. The stones were curiously carved 
and excellently joined together ; its outward 
show was white and glittering, to the dazzling 
of the eyes of the beholders ; yea, the disciples 
themselves were taken with it, it was so ad- 
mirable to behold. Hence it is said they came 
to Christ to show him the building of the 
temple : " Master," said they, " see what man- 
ner of stones and what buildings are here." 
And hence it is said that kings and the mighty 
of the earth were taken with the glory of it : 
"Because of thy temple at Jerusalem shall 
kings bring presents unto thee ;" as it is, Ps. 
lxviii. 29, 31. 

Kings, Gentile kings, they shall be so taken 
with the sight of the outward glory of it, for 
they were not suffered to go into it ; no uncir- 
cumcised were admitted in thither. It was, 
therefore, with the outward glory of it with 
which the beholders were thus taken. 

Her enlarging upward, as that was to show 
us what the inward affections of Christians 
should be, (Col. iii. 1, 2, 3,) so her curious out- 
ward adorning and beauty was a figure of the 
beauteous and holy conversation of the godly. 



284 



BUNYAN'S COMPLETE WORKS. 



And it is brave when the world are made to 
say of the lives and conversation of the saints, 
as they were made to say of the stones and 
outward building of the temple, Behold what 
Christians and what goodly conversations are 
here ! I say it is brave when our light so shines 
before men that they, seeing our good works, 
shall be forced to glorify our Father which is 
in heaven. Matt. v. 16. 

Hence this is called our adorning wherewith 
we adorn the Gospel, and that by which we 
beautify it. Tit. ii. 10. 

This, I say, is taking to beholders, as was 
this goodly outside of the temple. And with- 
out this, what is to be seen in the Church of 
God? Her inside cannot be seen by the 
world, but her outside may. Now, her out- 
side is very homely and without all beauty 
save that of the holy life ; this only is her vis- 
ible goodliness. This puts to silence the ignor- 
ance of foolish men. This allures others to 
fall in love with their own salvation, and 
makes them fall in with Christ against the 
devil and his kingdom. 

XX. Of the Porch of the Temple. 
We come next to the porch of the temple 
that is commonly called Solomon's. 

1. This porch was in the front of the house, 
and so became the common way into the tem- 
ple. 1 Kings vi. 3 ; 2 Chron. iii. 4. 

2. This porch, therefore, was the place of 
reception in common for all, whether Jews or 
religious proselytes, who came to Jerusalem to 
worship. 

3. This porch had a door or gate belonging 
to it, but such as was seldom shut, except in 
declining times, or when men put themselves 
into a rage against those better than them- 
selves. 

4. This gate of this porch was called " Beau- 
tiful," even the beautiful gate of the temple, 
and was that at which the lame man lay to 
beg for an alms of them that went in thither 
to worship. Acts iii. 1, 2, 10. 

Now, then, since this porch was the common 
place of reception for all worshippers, and the 
place also where they laid the beggars, it looks 
as if it were to be a type of the Church's 
bosom for charity. Here the proselytes were 
entertained, here the beggars were relieved 
and received alms. These gates were seldom 
shut ; and the houses of Christian compassion 
should be always open. This, therefore, beau- 
tified this gate, as charity beautifies any of the 
churches. Largeness of heart and tender com- 



passion at the church door is excellent ; it is 
the bond of perfectness. 1 Cor. xii. and xiii. 

The church porch to this day is a place for 
beggars, and perhaps this practice at first was 
borrowed from the beggars lying at the temple 
gate. This porch was large, and so should the 
charity of the churches be. 1 It was for length 
the breadth of the temple, and of the same 
size with the holiest of all. 

The first might be to teach us in charity we 
should not be niggardly; according to the 
breadth of our ability we should extend it to 
all the house ; and that in our so doing the 
very emblem of heaven is upon us, of which 
the holiest was a figure ; as therefore we have 
opportunity, let us do good to all, &c. 

It is a fine ornament to a true church to 
have a large church porch, or a wide bosom, 
for reception of all that come thither to wor- 
ship. This was commanded to the Jews, and 
their glory shone when they did accordingly : 
" And it shall come to pass, in what place the 
stranger sojourneth, there shall ye give him 
his inheritance, saith the Lord God." 

This porch was, as I said, not only for 
length the breadth of the temple, and so the 
length and breadth of the holiest, but it was, 
if I mistake not, for height far higher than 
them both ; for the holy place was but thirty 
cubits high, and the most holy but twenty, but 
the porch was in height an hundred and twenty 
cubits. This beautiful porch, therefore, was 
four times as high as the temple itself. 

One excellent ornament, therefore, of this 
temple was for that it had a porch so high — 
that is, so famous for height — so high as /to be 
seen afar off. Charity, if it be rich, runs up 
from the church like a steeple, and will be 
seen afar off, I say, if it be rich, large, and 
abounds. Christ's charity was blazed abroad ; 
it was so high no man could hide it : and the 
charity of the churches will be seen from 
church to church, yea, and will be spoken of 
to their commendation in every place, if it be 
warm, fervent, and high. Mark vii. 36. 

XXI. Of the Ornaments of the Porch of the 
Temple. 

There were three things belonging to the 
porch, besides its height, that was an orna- 
ment unto it : 

1. It was overlaid within with gold. 

2. It had the pillars adjoined unto it. 

3. It was the inlet into the temple. 

First, it was overlaid with gold. Gold oft- 
times was a type of grace, and particularly of 



SOLOMON'S TEMPLE SPIRITUALIZED. 



285 



the grace of love. That in Solomon's chariot 
called "gold" is yet again mentioned by the 
name "love." Song iii. 9, 10. As it is in the 
Church, the grace of love is as gold. It is the 
greatest, the richest of graces, and that which 
abides for ever. Hence they that show much 
love to saints are said to be rich. 1 Tim. vi. 17, 
18, 19. And hence charity is called a treas- 
ure, a treasure in the heavens. Luke xii. 33, 34. 
Love is a golden grace ; let then the churches, 
as the porch of the temple was, be inlain with 
love as gold. 

Secondly, it had the pillars adjoined to it, 
the which, besides their stateliness, seem to be 
there typically to teach example. For there 
was seen, by the space of four cubits, their 
lily -work in the porch. 1 Kings vii. 19. 

Of their lily-work I spake before. Now that 
they were so placed that they might be seen 
in the porch of the house, it seems to be for 
example to teach the Church that she should 
live without worldly care, as did the apostles, 
the first planters of the Church. And let 
ministers do this : they are now the pillars of 
the churches, and they stand before the porch 
of the house ; let them also show their lily- 
work to the house, that the Church may learn 
of them to be without carefulness as to worldly 
things, and also to be rich in love and charity 
towards the brethren. 

A covetous minister is a base thing, a pillar 
more symbolizing Lot's wife than an holy 
apostle of Jesus Christ; let them, since they 
stand at the door, and since the eyes of all in 
the porch are upon them, be patterns and ex- 
amples of good works. 1 Tim. vi. 10, 11, 12 ; 
Tit. ii. 7.. 

Thirdly, another ornament unto this porch 
was, that it was an inlet into the temple. 

Charity is it which receiveth orphans, that 
receiveth the poor and afilicted into the 
Church. Worldly love, or that which is 
carnal, shuts up bowels, yea, and the church 
doors too, against the poor of the flock ; 
wherefore look that this kind of love be never 
countenanced by you. Crave that rather 
which is a fruit of the Spirit. 

O churches, let your ministers be beautified 
with your love, that they may beautify you 
with their love, and also be an ornament unto 
you and to that Gospel they minister to you, 
for Jesus Christ's sake. 

XXII. Of the Ascent by which they went up 

into the Porch of the Temple. 
1. This porch also had certain steps, by 



which they went up into the house of the 
Lord. I know not directly the number of 
them, though Ezekiel speaks something about 
it. Ezek. xl. 38, 39. Hence, when men went 
to worship into the temple they were said 
to go up in the house of the Lord. Isa. 
xxxviii. 22. 

These steps, which were the ascent to the 
temple, were so curiously set and also finely 
wrought that they were amazing to behold. 
Wherefore, when the queen of Sheba, who 
came to prove Solomon's wisdom, saw the 
house which he had built, and his ascent by 
which he went up into the house of the Lord, 
she had no more spirit in her. She was by 
that sight quite drowned and overcome. 1 
Kings x. 4, 5. 

2. These steps, whether cedar, gold, or 
stone, yet that which added to their adorn- 
ment was the wonderment of a queen. And 
whatever they were made of, to be sure they 
were a shadow of those steps which we should 
take to and in the house of God. Steps of 
God. Ps. lxxxv. 13. Steps ordered by him. 
Ps. xxxvii. 22. Steps ordered in his word. 
Ps. cxix. 133. Steps of faith. Eom iv. 12. 
Steps of the Spirit. 1 Cor. xii. 18. Steps of 
truth. 3 John 4. Steps washed with butter. 
Job xxix. 6. Steps taken before or in the 
presence of God. Steps butted and bounded 
by a divine rule. These are steps indeed. 

3. There are, therefore, no such steps as 
these to be found anywhere in the world. A 
step to honour, a step to riches, a step to 
worldly glory, these are everywhere; but 
what are these to the steps by which men do 
ascend or go up to the house of the Lord ! 

He, then, that entereth into the house of the 
Lord is an ascending man; as it is said of 
Moses, he went up into the mount of God. It 
is ascending to go into the house of God. The 
world believe not this ; they think it is going 
downward to go up to the house of God, but 
they are in a horrible mistake. 

The steps, then, by which men went up into 
the temple are, and ought to be, opposed to 
those which men take to their lusts and empty 
glories. Hence, such steps are said not only 
to decline from God, but to take hold of the 
path to death and hell. 

The steps, then, by which men went up to 
the house of the Lord were significative of 
those steps which men take when they go to 
God, to heaven, and glory ; for these steps were 
the way to God, to God in his holy temple. 

But how few are there that, as the queen of 



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the South, are taken with these goodly steps ! 
Do not most rather seek to push away our feet 
from taking hold of the path of life, or else 
lay snares for us in the way ? But, all these 
notwithstanding, the Lord guide us in the 
way of his steps : they are goodly steps, they 
are the best. 

XXIII. Of the Gates of the Porch of the 
Temple. 

1. The porch, at which was an ascent to the 
temple, had a gate belonging to it. This gate, 
according to the prophet Ezekiel, was six 
cubits wide. The leaves of this gate were 
double, one folding this way, the other folding 
that. Ezek. xl. 48. 

Now here some may object and say, Since 
the way to God by these doors was so wide, 
why doth Christ say the way and gate is 
narrow ? 

Answer. The straitness, the narrowness must 
not be understood of the gate simply, but be- 
cause of that cumber that some men carry with 
them that pretend to be going to heaven. Six 
cubits ! What is sixteen cubits to him who 
would enter in here with all the world on his 
back? The young man in the Gospel, who 
made such a noise for heaven, might have 
gone in easy enough, for in six cubits' breadth 
there is room ; but, poor man, he was not for 
going in thither, unless he might carry in his 
houses upon his shoulder too, and so the gate 
was strait. Mark x. 17-23. 

Wherefore he that will enter in at the gate 
of heaven, of which this gate into the temple 
was a type, must go in by himself, and not with 
his bundles of trash on his back ; and if he will 
go in thus, he need not fear there is room. 
"The righteous nation that keep the truth, 
they shall enter in." 

2. They that enter at the gate of the inner 
court must be clothed in fine linen ; how, then, 
shall they go into the temple that carry the 
clogs of the dirt of this world at their heels ? 
Thus saith the Lord, " No stranger uncircum- 
cised in heart or uncircumcised in flesh shall 
enter into my sanctuary." 

3. The wideness therefore of this gate is for 
this cause here made mention of — to wit, to 
encourage them that would gladly enter there- 
at according to the mind of God, and not to 
flatter them that are not for leaving of all for 
God. 

4. Wherefore let such as would go in re- 
member that here is room, even a gate to enter 
in at, six cubits wide. We have been all this 



while but on the outside of the temple, even 
in the courts of the house of the Lord, to see 
the beauty and glory that is there. The 
beauty hereof made men cry out, and say, 
" How amiable are thy tabernacles, O Lord of 
hosts ! my soul longeth, yea fainteth, for the 
courts of the Lord;" and to say, "A day in 
thy courts is better than a thousand." 

XXIV. Of the Pinnacles of the Temple. 

1. There were also several pinnacles belong- 
ing to the temple. These pinnacles stood on 
the top aloft in the air, and were sharp, and so 
difficult to stand upon : what men say of their 
number and length I waive, and come directly 
to their signification. 

2. I therefore take these pinnacles to be 
types of those lofty, airy notions with which 
some men delight themselves while they hover 
like birds above the solid and godly truths of 
Christ. Satan attempted to entertain Christ 
Jesus with this type and antitype at once when 
he set him on one of the pinnacles of the 
temple, and offered to thrust him upon a false 
confidence in God by a false and unsound in- 
terpretation of a text. Matt. iv. 5, 6 ; Luke 
iv. 9, 10, 11. 

3. You have some men who cannot be con- 
tent to worship in the temple, but must be aloft ; 
no place will serve them but pinnacles, pinna- 
cles, that they may be speaking in and to the 
air, that they may be promoting their heady no- 
tions, instead of solid truth ; not considering 
that now they are where the devil would have 
them be, they strut upon their points, their 
pinnacles; but, let them look to it, there is 
difficult standing upon pinnacles ; their neck, 
their soul, is in danger. We read, God is in 
his temple, not upon these pinnacles. Ps. xi. 
4; Hab. ii. 20. 

4. It is true, Christ was once upon one of 
these, but the devil set him there, with intent 
to dash him in pieces by a fall ; and yet even 
then told him if he would venture to tumble 
down he should be kept from dashing his foot 
against a stone. To be there, therefore, was 
one of Christ's temptations, consequently one 
of Satan's stratagems ; nor went he thither 
of his own accord, for he knew that there 
was danger; he loved not to clamber pin- 
nacles. 

5. This should teach Christians to be low 
and little in their own eyes, and to forbear to 
intrude into airy and vain speculations, and to 
take heed of being puffed up with a foul and 
empty mind. 



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287 



XXV. Of the Porters of the Temple. 

1. There were porters belonging to the tem- 
ple. In David's time their number was four 
thousand men. 1 Chron. xxiii. 5. 

2. The porters were of the Levites, and 
their work was to watch at every gate of the 
house of the Lord — at the gate of the outer 
court, at the gates of the inner court, and at 
the door of the temple of the Lord. 

3. The work of the porters, or rather the 
reason of their watching, was to look that none 
not duly qualified entered into the house of the 
Lord. " He set," saith the text, " porters at 
the gates of the house of the Lord, that none 
which was unclean in any thing should enter 
in." 

4. The excellency of the porters lay in these 
three things : their watchfulness, diligence, 
and valour to make resistance to those that as 
unfit would attempt to enter those courts and 
the house of God. 

5. These porters were types of our Gospel 
ministers, as they are set to be watchmen in 
and over the Church and the holy things of 
God. Therefore, as Christ gives to every man 
in the Church his work, " so he commands the 
porter to watch." Isa. xxi. 11. 

6. Sometimes every awakened Christian is 
said to be a porter, and such at Christ's first 
knock open unto him immediately. Luke xii. 
36, 37, 38, 39. 

7. The heart of a Christian is also sometimes 
called the porter, for that when the true Shep- 
herd comes to it, to him this porter openeth also. 
John x. 3. 

8. This last has the body for his watch-house ; 
the eyes and ears for his portholes ; the tongue 
wherewith to cry, Who comes there? as also to 
call for aid when any thing unclean shall at- 
tempt with force and violence to enter in to de- 
file the house. 

XXVI. Of the Charge of the Porters of the 
Temple more particularly. 

1. The charge of the porters was, to keep 
their watch in four square even round about 
the temple of God. Thus it was ordained by 
David, before him by Moses, and after him by 
Solomon his son. 

2. The porters had, some of them, the charge 
of the treasure-chambers; some of them had 
the charge of the ministering vessels, even to 
bring them in and out by tale ; also the open- 
ing and shutting of the gates of the house of 
the Lord was a part of their calling and office. 

1. I told you the porters were types of our 



Gospel ministers, as they were watchmen in 
and over the house of God ; and therefore in 
that they were thus to watch round about the 
temple, what is it but to show how diligent 
Satan is, to see if he may get in somewhere, 
by some means, to defile the Church of God. 
He goes round and round us, to see if he can 
find a hoghole for that purpose. 

2. This also showeth that the Church itself, 
without its watchmen, is a weak, feeble, and 
very helpless thing. What can the lady or 
mistress do to defend herself against thieves 
and sturdy villains if there be none but she 
at home? It is said, When the Shepherd is 
smitten the sheep will be scattered. What 
could the temple do without the watchmen? 

3. Again, in that the porters had charge of 
the treasure-chambers, (as it is 1 Chron. ix. 
26,) it is to intimate that the treasures of the 
Gospel are with the ministers of our God, and 
that the Church, next to Christ, should seek 
them at the mouth. " We have this treasure 
in earthen vessels," saith Paul, and they are 
stewards of the "manifold mysteries of God." 

4. These are God's true scribes, and bring 
out of their treasury things new and old; or, 
as he saith in another place, "At our gates" — 
that is, where our porters watch — "are all 
manner of pleasant fruit, which I have laid up 
for thee, my beloved." 

5. Further, some of them had charge of the 
ministering vessels, and they were to bring 
them in and out by tale. 1 Chron. ix. 18. 

1. If by ministering vessels you understand 
Gospel ordinances, then you see who has the 
charge of them — to wit, the watchmen and 
ministers of the word. 

2. If by ministering vessels you mean the 
members of the Church, for they are also 
ministering vessels, then you see who has the 
care of them — to wit, the pastors, the Gospel 
ministers. Therefore "obey them that have 
the rule over you, for they watch for your 
souls as they that must give an account ; that 
they may do it with joy, and not with grief, 
for that is unprofitable to you." 

3. The opening of the gates did also belong 
to the porter, to show that the power of the 
keys — to wit, of opening and shutting, of let- 
ting in and keeping out of the Church — doth 
ministerially belong to these watchmen. 

4. The conclusion is, then, Let the churches 
love their pastors, hear their pastors, be ruled 
by their pastors, and suffer themselves to be 
watched over, and to be exhorted, counselled, 
and if need be reproved and rebuked, by their 



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BUNYAN'S COMPLETE WORKS. 



pastors. And let the ministers not sleep, but 
be watchful, and look to the ordinances, to the 
souls of the saints, and the gates of the churches. 
Watchmen, watchmen, watch ! 

XXVII. Of the Doors of the Temple. 
Now we come to the gate of the temple — 
namely, to that which led out of the porch 
into the holy place. 

1. These doors or gates were folding, and 
they opened by degrees. First, a quarter, and 
then a half, after that three quarters, and last 
of all the whole. These doors also hanged 
upon hinges of gold, and upon posts made of 
the goodly olive tree. 1 Kings vi. 33, 34 ; Ezek. 
xli. 23, 24. 

2. These doors did represent Christ, as he is 
the way to the Father, as also did the door of 
the tabernacle, at which the people were wont 
to stand when they went to inquire of God. 
Wherefore, Christ saith, "I am the door, 
(alluding to this:) by me, if any man enter, he 
shall be saved, and shall go in and out and 
find pasture." 

1. "I am the door." The door into the 
court, the door into the porch, the door into 
the temple, the door into the holiest, the door 
to the Father. But now we are at the door of 
the temple. 

2. And observe it, this door by Solomon was 
not measured, as the door of the porch was; 
for though the door into the court and the 
door into the porch were measured, to show 
that the right to ordinances and the inlet into 
the Church are to be according to a prescript 
rule, yet this door was not measured, to show 
that Christ, as he is the inlet to saving 
grace, is beyond all measure and unsearchable. 
Hence his grace is called unsearchable riches, 
and that above all we can ask or think, for 
that it passeth knowledge. Eph. iii. 8, 19, 20. 

3. It is therefore convenient that we put a 
note upon this, that we may distinguish rule 
and duty from grace and pardoning mercy; 
for, as I said, though Christ, as the door to out- 
ward privileges, is set forth by rule and meas- 
ure, yet, as he is the door to grace and favour, 
never a creature, as yet, did see the length and 
breadth of him. Eph. iii. 17, 18, 19. 

4. Therefore, I say, this gate was not meas- 
ured, for what should a rule do here where 
things are beyond all measure ? 

5. This gate being also to open by degrees 
is of signification to us ; for it will be opening 
first by one fold, then by another, and yet will 
never be set wide open until the day of judg- 



ment. For then, and not till then, will the 
whole of the matter be open. " For now we see 
through a glass darkly, but then face to face ; 
now we know but in part, but then shall we 
know even as we are known." 

XXVIII. Of the Leaves of this Gate of the 
Temple. 

The leaves of this gate or door, as I told you 
before, were folding, and so, as was hinted, 
have something of signification in them. For 
by this means a man, especially a young disci- 
ple, may easily be mistaken, thinking that the 
whole passage, when yet but a part, was open, 
whereas three parts might yet be kept undis- 
covered to him. For these doors, as I said be- 
fore, were never yet so wide open, I mean in 
the antitype ; never man yet saw all the riches 
and fulness which is in Christ. So that, I say, 
a newcomer, if he judged by present sight, es- 
pecially if he saw but little, might easily be mis- 
taken ; wherefore such, for the most part, are 
most horribly afraid that they shall never get 
in thereat. 

How sayest thou, young comer ? — is not this 
the case with thy soul ? So it seems to thee 
that thou art too big, being so great, so tun- 
bellied a sinner. But, O thou sinner, fear 
not : the doors are folding doors, and may be 
opened wider and wider again after that; 
wherefore when thou comest to this gate, and 
imaginest there is not space enough for thee to 
enter, knock, and it shall be wider opened unto 
thee, and thou shalt be received. Luke xi. 9 ; 
John ix. 37. So, then, whoever thou art that 
art come to the door of which the temple door 
was a type, trust not to thy first conceptions of 
things, but believe there is grace abundant: 
thou knowest not yet what Christ can do. The 
doors are folding doors : he can do exceeding 
abundantly above all that we can ask or think. 
Eph. iii. 20. 

The hinges on which these doors do hang 
were, as I told you, gold, to signify that they 
both turned upon motives and motions of love, 
and also that the openings thereof were rich. 
Golden hinges the gate to God doth turn upon. 

The posts upon which these doors did hang 
were of the olive tree, that fat and oily tree, 
to show that they do never open with lothness 
or sluggishness, as doors do whose hinges 
wanteth oil. They are always oily, and so 
open easily and quickly to those who knock at 
them. Hence you read that he that dwells 
in this house gives freely, loves freely, and 
doeth us good with all his heart. Yea, saith he, 



SOLOMON'S TEMPLE SPIRITUALIZED. 



289 



"I will rejoice over them to do them good, and 
I will plant them in this land assuredly with 
my whole heart and with my whole soul." 

Wherefore the oil of grace, signified by this 
oily tree or these olive posts on which these 
doors do hang, causes that they open glibly or 
frankly to the soul. 

XXIX. What the Doors of the Temple were 

made of. 

1. The doors of the temple were made of 
fir, that is so sweet-scented and pleasant to the 
smell. 

2. Mankind is also often compared to the fir 
tree, as Isa. xli. 19. 

3. Now, since the doors of the temple were 
made of the same, doth it not show that the 
way into God's house and into his favour is by 
the same nature which they are of that thither 
enter, even through the veil " his flesh?" Heb. 
x. For this door, I mean the antitype, doth 
even say of himself, " I am as a green fir tree, 
from me is thy fruit found." 

4. This fir tree is Christ — Christ as man, and 
so as the way to the Father. The doors of the 
temple are also, as you see here, made of the 
fir tree, even of that tree which was a type of 
the humanity of Jesus Christ. 

5. The fir tree is also the house of the stork, 
that unclean bird, even as Christ is the harbour 
and shelter for sinners. As for the stork, saith 
the text, the fir tree is her house : and Christ 
saith to the sinners that see their want of shel- 
ter, Come unto me and I will give you rest. 
He is a refuge for the oppressed, a refuge in 
time of trouble. 

He is, as the doors of fir of the temple, the 
inlet to God's house, to God's presence, and to 
a partaking of his glory. Thus God did of old 
by similitudes teach his people his way. 

XXX. How the Doors of the Temple were 

Adorned. 

And Solomon carved upon the doors cheru- 
bims, palm trees, and open flowers, and over- 
laid them all with gold. 1 Kings vi. 35 ; Ezek. 
xli. 15. 

He carved cherubims thereon. These cheru- 
bims were figures or types of angels ; and for- 
asmuch as they were carved here upon the 
door, it was to show — 

First, What delight the angels take in wait- 
ing upon the Lord, and in going at his bidding, 
at his beck. They are always waiting servants 
at the door of their Lord's house. 

Secondly, It may be also to show how much 
19 



pleased they arc to be where they may see sin- 
ners come to God. For there is joy in the pres- 
ence of the angels of God over one sinner that 
repenteth and comes to God by Christ for mer- 
cy. Luke xv. 10. 

Thirdly. They may be also placed here to be- 
hold with what reverence, or irreverence, those 
that come hither to worship do behave them- 
selves. Hence Solomon cautions those that 
come to God's house to worship that they take 
heed to their feet, because of the angels. Paul 
also says women must take heed that they be- 
have themselves in the church as they should, 
and that because of the angels. 

Fourthly. They may also be carved upon the 
temple door, to show us how ready they are, 
so soon as any poor creature comes to Christ 
for life, to take the care and charge of its con- 
duct through this miserable world. " Are they 
not all ministering spirits, sent forth to minis- 
ter for them who shall be heirs of salvation?" 

Fifthly. They may also be carved here to 
show that they are ready, at Christ's command, 
to take vengeance for him upon those that de- 
spise his people and hate his person. Hence 
he bids the world take heed what they do to 
his little ones, for their angels behold the face 
of their Father which is in heaven, and are 
ready at the door to run at his bidding. Matt, 
xviii. 10. 

Sixthly, or lastly. They may be carved upon 
these doors to show that Christ Jesus is the 
very supporter and upholder of angels, as well 
as the Saviour of sinful man ; for as he is be- 
fore all things, so by him all things consist : 
angels stand by Christ, men are saved by 
Christ, and therefore the very cherubims 
themselves were carved upon these doors, to 
show they are upheld and subsist by him. 

Secondly. Again, as the cherubims are 
carved here, so there were palm trees carved 
here also. The palm tree is upright, it twist- 
eth not itself awry. Jer. x. 5. 

1. Apply this to Christ, and then it shows us 
the uprightness of his heart, word, and ways 
with sinners. " Good and upright is the Lord, 
therefore will he teach sinners in the way" — 
in at the door to life. 

2. The palm or palm tree is also a token of 
victory, and as placed here it betokeneth the 
conquest that Christ, the door, should get over 
sin, death, the devil, and hell for us. Eom. vii. 
24. 

3. If we apply the palm tree to the Church 
— as we may, for she is also compared thereto, 
(Song vii. 8, 9, 10,) — then the palm tree may 



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be carved here to show that none but such as 
are upright of heart and life shall dwell in the 
presence of God. " The hypocrite," says Job, 
" shall not come before him." " The upright," 
says David, " shall dwell in thy presence." 

They are they that are clothed in white 
robes, which signifies uprightness of life, that 
stand before the Lamb with palms in their 
hands. Eev. vii. 9. 

Thirdly. There were also carved upon these 
doors open flowers ; and that to teach us that 
here is the sweet scent and fragrant smell, 
and that the coming soul will find it so in 
Christ this door. " I am," saith he, " the rose 
of Sharon, and the lily of the valleys." And 
again, "His cheeks are as beds of spices, as 
sweet flowers, his lips like lilies drop sweet- 
smelling myrrh." 

Open flowers. Open flowers are the sweetest, 
because full grown, and because, as such, they 
yield their fragrancy most freely. Wherefore, 
when he saith, "upon the doors are open 
flowers," he setteth Christ Jesus forth in his 
good savours as high as by such similitudes he 
could, and that both in name and office, for 
open flowers lay, by their thus opening them- 
selves before us, all their beauty also most 
plainly before our faces. There are varieties 
of beauty in open flowers, the which they also 
commend to all observers. Now upon these 
doors, you see, are open flowers, flowers ripe, 
and spread before us to show that his name 
and offices are savoury to them that by him do 
enter his house to God his Father. Song i. 1, 
2, 3, 4. 

"All these were overlaid with fine gold." 
Gold is the most rich of all metals ; and here 
it is said the doors, the cherubims, the palm 
trees, and open flowers were overlaid there- 
with. And this shows that as these things are 
rich in themselves, even so they should be to 
us. 

We have a golden door to go to God by, and 
golden angels to conduct us through the world : 
we have golden palm trees as tokens of our 
victory, and golden flowers to smell on all the 
way to heaven. 

XXXI. Of the Wall of the Temple. 

The wall of the temple was " ceiled with fir, 
which he overlaid with fine gold; and set 
thereon palm trees and chains." 

The walls were as the body of the house, 
unto which Christ alluded when he said, "De- 
stroy this temple, and in three days I will raise 
it up." 



Hence to be and worship in the temple was 
a type of being in Christ and worshipping God 
by him. For Christ, as was said, is the great 
temple of God, in the which all the elect meet, 
and in whom they do service to and for his 
Father. 

Hence again, the true worshippers are said 
to be in him, to speak in him, to walk in him, 
to obey him. 2 Cor. ii. 14; chap. xii. 19; Col. 
ii. 6. For as of old all true worship was to be 
found at the temple, so now it is only found 
with Christ and with them that are in him. 
The promise of old was made to them that 
worshipped within these walls. " I will give," 
saith he, "to them in my house and within my 
walls (to them that worship there in truth) a 
place and a name better than that of sons and 
daughters." 

But now, in New Testament times, " all the 
promises in him are yea, and in him amen," 
to the glory of God by us. 

This is yet further hinted to us in that it is 
said these walls are ceiled with fir ; which, as 
was showed before, was a figure of the hu- 
manity of Jesus Christ. 

A wall is for defence, and so is the humanity 
of Jesus Christ. It is, was, and will be our 
defence for ever. For it was that which un- 
derwent and overcame the curse of the law, 
and that in which our everlasting righteous- 
ness is found. Had he not in that interposed 
we had perished for ever. Hence we are said 
to be reconciled to God in the body of his flesh 
through death. 

Now, this wall was overlaid with fine gold. 
Gold here is a figure of the righteousness of 
Christ, by which we are justified in the sight 
of God. Therefore, you read that his Church, 
as justified, is said to stand at his right hand 
in cloth of gold. " Upon the right hand did 
stand the queen in gold of Ophir." And 
again, "Her clothing is of wrought gold." 
This the wall was overlaid with, this the 
body of Christ was filled with. Men, while in 
the temple, were clothed with gold, even with 
the gold of the temple ; and men in Christ are 
clothed with righteousness, the righteousness 
of Christ. Wherefore this consideration doth 
yet more illustrate the matter. 

In that the palm trees were set on this wall, 
it may be to show that the elect are fixed in 
Jesus, and so shall abide for ever. 

Chains were also carved on these walls, yea, 
and they were golden chains : there were chains 
on the pillars, and now also we find chains 
upon the walls. Phil. i. 12, 13. 



SOLOMON'S TEMPLE SPIRITUALIZE D. 



291 



1. Chains were used to hold captives, and 
such Paul did wear at Kome, but he called 
them " his bonds in Christ." 

2. Chains sometimes signify great afflictions, 
which God lays on us for our sins. Ps. cvii. 9, 
10, 11. 

3. Chains also may be more mystically un- 
derstood as of those obligations which the love 
of God lays upon us to do and suffer for him. 
Acts xx. 22. 

4. Chains do sometimes signify beautiful 
and comely ornaments. "Thy neck," saith 
Christ to his spouse, " is comely with chains 
of gold." And again, " I put bracelets upon 
thy hands, a chain about thy neck." Song i. 10. 

5. Chains also do sometimes denote great- 
ness and honour, such as Daniel had when the 
king made him the third ruler in the kingdom. 
Dan. v. 7, 16, 29. 

Now all these are temple-chains, and are 
put upon us for good — some to prevent our 
ruin, some to dispose our minds the better, and 
some to dignify and make us noble. Temple- 
chains are brave chains. None but temple- 
worshippers must wear temple-chains. 

XXXII. Of the Garnishing the Temple with 
Precious Stones. 
" And he garnished the house with precious 
stones for beauty." 2 Chron. iii. 6, 7. 

1. This is another ornament to the temple 
of the Lord ; wherefore, as he saith, it was gar- 
nished with them, he saith it was garnished 
with them for beauty. The line saith garnished, 
the margin saith covered. 

2. Wherefore, I think, they were fixed as 
stars, or as the stars in the firmament, so they 
were set in the ceiling of the house as in the 
heaven of the holy temple. 

3. And thus fixed, they do the more aptly 
tell us of what they are a figure ; namely, of 
the ministerial gifts and officers in the Church. 
For ministers, as to their gifts and office, are 
called stars of God, and are said to be in the 
hand of Christ. Eev. i. 20. 

4. Wherefore, as the stars glitter and twinkle 
in the firmament of heaven, so do true minis- 
ters in the firmament of his Church. 

5. So that it is said again these gifts come 
down from above, as signifying they distil 
their dew from above. And hence, again, the 
ministers are said to be set over us in the 
Lord, as placed in the firmament of his heaven 
to give a light upon his earth. " There is gold 
and a multitude of rubies, but the lips of 
knowledge are a precious jewel." 



Verily, it is enough to make a man in his 
house look always upwards, since the ceiling 
above head doth thus glitter with precious 
stones. 

Precious stones, all manner of precious 
stones, stones of all colours : " For there are 
divers gifts, differences of administrations, and 
diversities of operations : but it is the same 
God which worketh all in all." 

Thus had the ceiling of this house a pearl 
here, and there a diamond ; here a jasper, and 
there a sapphire ; here a sardius, and there a 
jacinth ; here a sardonius, and there an ame- 
thyst. " For to one is given by the Spirit the 
word of wisdom, to another the word of know- 
ledge ; to one the gift of healing, to another 
faith ; to this man to work miracles, to that a 
spirit of prophecy ; to another the discerning 
of spirits, to another divers kinds of tongues." 

He also overlaid the house, beams, posts, 
walls, doors, &c, and all with gold. Oh what 
a beautiful house the temple was ! how full of 
glory was it ! and yet all was but a shadow, a 
shadow of things to come, and which was to 
be answered in the Church of the living God, 
the pillar and ground of truth, by better things 
than these. 

XXXIII. Of the Windows of the Temple. 

"And for the house he made windows of 
narrow lights." 1 Kings vi. 4. There were 
windows of this house, windows for the cham- 
bers, and windows round about. Ezek. iv. 

These windows were of several sizes, but all 
narrow — narrow without, but wide within ; 
they also were finely wrought and beautified 
with goodly stones. Isa. liv. 14. 

1. Windows, as they are to an house an 
ornament, so also to it they are a benefit. 
" Truly the light is good, and a pleasant thing 
it is for the eye to behold the sun." The win- 
dow is that which Christ looks forth at, the 
window is that which the sun looks in at. 
Song ii. 9. 

2. By the light which shines in at the win- 
dow we also see to make and keep the house 
clean, and also to do what business is neces- 
sary there to be done. " In thy light we see 
light" — light to do our duty, and that both to 
God and man. 

3. These windows, therefore, were figures of 
the written word, by and through which Christ 
shows himself to his, and by which also we 
apprehend him. And hence the word of God 
is compared to a glass, through which the 
light doth come, and by which we see not only 



292 



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the beams of the sun, but our own smutches 
also. 

4. The lights indeed were narrow, where- 
fore we see also through their antitype but 
darkly and imperfectly. " Now we see through 
a glass darkly," or as in a riddle; "now we 
know but in part." 

5. Their windows and their light are but of 
little service to those that are without; the 
world sees but little of the beauty of the 
Church by the light of the written word, 
though the Church by that light can see the 
dismal state of the world, and also how to 
avoid it. 

XXXIV. Of the Chambers of the Temple. 
In the temple Solomon made chambers. 1 
Kings vi. 5. 

1. The chambers were for several sizes — 
some little, some large; some higher, some 
lower ; some more inward, and some outward. 

2. These chambers were for several services : 
some were for rest, some to hide in, some to 
lay up treasure in, and some for solace and de- 
light. 

1. They were for resting-places: here the 
priests and porters were wont to lodge. 

2. They were for hiding-places : here Jeho- 
shebah hid Joash from Athaliah the term of 
years. 

3. They were also to lay the temple-treasure 
or dedicated things in, that they might be 
safely kept there for the worshippers. 

4. And some of them were for solace and 
delight, and, I must add, some for durable 
habitation. Wherefore in some of them some 
dwelt always, yea, their names dwelt there 
when they were dead. 

1. Those of them which were for rest were 
types of that rest which by faith we have in 
the Son of God, (Matt, xi.,) and of that eternal 
rest which we shall have in heaven by him. 
Heb. iv. 3. 

2. Those chambers which were for hiding 
and security .were types of that safety which 
we have in Christ from the rage of the world. 
Isa. xxvi. 20. 

3. Those chambers which were for the re- 
ception of the treasure and dedicated things 
were types of Christ, as he is the common 
storehouse of believers. " For it pleased the 
Father that in him should all fulness dwell, 
and of his fulness we all receive, and grace for 
grace." 

4. Those chambers that were for solace and 
delight were types of those retirements and 



secret meetings of Christ with the soul, where 
he gives her his embraces and delights her with 
his bosom and ravishing delights. " He brought 
me," said she, "into his chambers, into the 
chamber of her which conceived me," and there 
he gave me his love. The chambers which were 
for durable dwelling-places were types of those 
eternal dwelling-places which are in the heav- 
ens, prepared of Christ and the Father for them 
that shall be saved. John xiv. 1-4 ; 2 Cor. v. 
1-4. 

This is to dwell on high and to be safe from 
fear of evil. Here therefore you see are cham- 
bers for rest, chambers for safety, chambers for 
treasure, chambers for solace, and chambers for 
durable habitations. Oh the rest and peace 
that the chambers of God's high house will 
yield to its inhabitants in another world ! 
Here they will rest from their labours, rest 
upon their beds, rest with God, rest from sin, 
temptation, and all sorrow. 

God, therefore, then shall wipe all tears from 
our eyes, even when he comes out of his cham- 
bers as a bridegroom to fetch his bride, his 
wife, unto him thither, to the end they may 
have eternal solace together. 

Oh these are far better than the chambers of 
the south. 

XXXV. Of the Stairs by which they went up 
into the Chambers of the Temple. 
There were stairs by which men went up 
into these chambers of the temple, and they 
were but one pair, and they went from below 
to the first, and so to the middle, and thence 
to the highest chambers in the temple. 1 Kings 
vi. 8 ; Ezek. xli. 7. 

1. These stairs were winding, so that they 
turned about that did go up them. So, then, 
he that essayed to go into these chambers must 
turn with the stairs, or he could not go up, no 
not into the lowest chambers. 

2. These stairs therefore were a type of a 
twofold repentance, that by which we turn 
from nature to grace, and by which we turn 
from the imperfections which attend a state of 
grace to glory. Hence true repentance, or the 
right going up these turning stairs, is called 
repentance to salvation ; for true repentance 
stoppeth not at the reception of grace, for that 
is but a going up these stairs to the middle 
chambers. 2 Cor. vii. 10. 

Thus, therefore, the soul, at its going up 
these stairs, turns and turns till it enters the 
doors of the highest chambers. 

It groans though in a state of grace, because 



SOLOMON'S TEMPLE SPIRITUALIZED. 



293 



that is not the state of glory. I count, then, 
that from the first to the middle chambers may- 
be a type of turning from nature to grace. 
But from the middle to the highest these stairs 
may signify a turning still from the imperfec- 
tions and temptations that attend a state of 
grace to that of immortality and glory. 2 Cor. 
v. 1, 10. 

For as there are turning stairs from the low- 
est to the middle chambers, so the stairs from 
thence still turn, and so will do, till you come 
to the highest chambers. I do not say that 
they that have received grace do repent they 
have received grace, but I say that they that 
have received grace are yet sorry that grace is 
not consummate in glory, and hence are for 
going up thither still by these turning stairs ; 
yea, they cannot rest below, as they would, till 
they ascend to the highest chambers. "O 
wretched man that I am ! And in this we 
groan earnestly," is the language of gracious 
souls. 

True, every one doth not do thus that comes 
into the temple of God; many rest below 
stairs: they like not to go turning upward. 
Nor do I believe that all that bid fair for as- 
cending to the middle chambers get up to the 
highest stories, to his stories in the heavens. 
Many in churches, who seem to be turned from 
nature to grace, have not the grace to go up 
turning still, but rest in that show of things, 
and so die below a share in the highest cham- 
bers. 

All these things are true in the antitype, 
and, as I think, prefigured by these turning 
stairs to the chambers of the temple. But this 
turning and turning still displeases some much ; 
they say it makes them giddy ; but I say there 
is no way like this to make a man stand steady, 
steadfast in the faith, and with boldness in the 
day of judgment. For as he has this seated in 
his heart, I went up the turning stairs till I 
came to the highest chambers. A straight pair 
of stairs are like that ladder by which men as- 
cend to the gallows ; they are the turning ones 
that lead us to the heavenly mansion-houses. 
Look, therefore, you that come into the temple 
of God to worship, that you stay not at the 
foot of these turning stairs, but go up thence ; 
yea, up them, and up them, and up them, till 
you come to the view of the heavens ; yea, till 
you are possessed of the highest chambers. 
How many times has God, by the Scripture, 
called upon you to turn, and told you you 
must turn or die ! and now here he has added 
to his call a figure, by placing a pair of turn- 



ing stairs in his temple, to convict your very 
senses that you must turn if you mean to go 
up into his holy chambers, and so into his eter- 
nal mansion-houses ; and look that you turn to 
purpose, for every turning will not serve. 
Some turn, but not to the Most High, and so 
turn to no purpose. 

XXXVI. Of the Molten Sea that was in the 
Temple. 

There was also a molten sea in the temple ; 
it was made of brass, and contained three 
thousand baths. 2 Chron. iv. 2-9. 

This sea was for the priests to wash in 
when they came into the temple to accom- 
plish the service of God — to wash their hands 
and feet at, that they might not when they 
came thither die for their unpreparableness. 
The laver also which was in the wilderness 
was of the same use there. Ex. xxviii. 

1. It was, as may be supposed, called a sea, 
for that it was large to contain, and a sea of 
brass, for that it was made thereto. It is 
called in Eevelations " a sea of glass," alluding 
to that in the wilderness, which was made of 
the brazen looking-glasses of the women that 
came to worship at the door of the tabernacle. 
Eev. iv. 6. 

2. It was also said to be molten, because it 
was made of that fashion by fire, and its anti- 
type is therefore said to be a sea of glass min- 
gled with fire. Eev. xv. 2. 

1. This sea was a figure of the word of the 
Gospel in the cleansing virtue of it, which 
virtue then it has when mingled with the 
fire of the Holy Ghost. And to this Christ 
alludes when he saith, " Now ye are clean 
through the word which I have spoken unto 
you." 

2. It was a figure of the word without mix- 
ture of men's inventions : hence it is called 
pure water. Having your " bodies washed 
with pure water." And again, "He sanc- 
tifies and cleanseth his Church with the wash- 
ing of water by the word." 

All these places are an allusion to the 
molten sea at which of old they washed when 
they went into the temple to worship. " There- 
fore," saith he, " being washed, let us draw near 
to God." 

3. This sea from brim to brim was complete 
ten cubits, perhaps to show there is as much 
in the word of the Gospel to save as there is in 
the ten words to condemn. 

4. From under this sea round about ap- 
peared oxen, ten in a cubit did compass it 



294 



BTJNYAN'S COMPLETE WORKS. 



round about. 2 Cliron iv. 3. Understand by 
these oxen ministers, for to them they are 
compared in 1 Cor. ix. 9. And then we are 
taught whence true ministers come — to wit, 
from under the power of the Gospel, for this 
sea breeds Gospel ministers as the water breeds 
fish. 

1. It is also said in the text that these oxen 
were cast when the sea was cast ; insinuating 
that when God ordained a word of grace to 
save us, he also in his decree provided minis- 
ters to preach it to us to that end. Paul tells 
us that he was made a minister of the Gospel 
" according to God's eternal purpose, which 
he purposed in Christ Jesus our Lord." 
Eph. iii. 

6. This sea is said to have a brim like the 
brim of a cup, to invite us as well to drink 
of its grace as to wash in its water. For the 
word of the Spirit when mixed had not only 
a cleansing but a saving quality in it. 2 
Chron. iv. 

7. This brim was wrought with lilies, or was 
like a lily -flower, to show how they should 
grow and flourish, and with what beautiful 
robes they should be adorned, who were 
washed and did drink of this holy water; 
yea, that God would take care of them, as 
he also did of lilies, and would not fail to 
bestow upon them what was necessary for 
the body as well as for the soul. Matt. vi. 
28-34. 

XXXVII. Upon what the Molten Sea stood in 
the Temple. 

1. This molten sea stood upon the backs of 
twelve brazen bulls or oxen. 2 Chron. iv. 4. 

2. These oxen, as they thus stood, looked 
three towards the north, three towards the 
west, three towards the east, and three to- 
wards the south. 

3. These twelve oxen were types of the 
twelve apostles of the Lamb, who, as these 
beasts, stood looking into the four corners of 
the earth, and were bid to go preach the Gos- 
pel in all the world. 

4. They were compared to oxen, because 
they were clean, for the ox was a clean 
beast. Hence the apostles are called holy. 
They were compared to oxen, because the ox 
is strong ; and they also were mighty in the 
word. 

5. The ox will not lose what he has got by 
drawing; he will not let the wheels go back; 
so the apostles were set to defend, and not let 
that doctrine go back which they had preached 



to others ; nor did they ; they delivered it pure 
to us. 

6. One of the cherubs, of which you read 
in the vision, had a face like an ox, to show 
that the apostles, these men of the first 
order, are most like the angels of God. Ezek. 
i. 10. 

7. In that they stood with their faces every 
way, it was, as I said, to show how the apos- 
tles should carry the Gospel into all the 
world. Matt, xxviii. 19. 

8. And observe, just as these oxen were 
placed, looking in the temple every way, even 
so stand open the gates of the New Jeru- 
salem to receive those that by their doctrine 
should be brought into it. " And they shall 
come from the east, and from the west, and 
from the north, and from the south, and shall 
sit down in the kingdom of God." 

9. These oxen bear this molten sea upon 
their backs, to show that they should be the 
foundation workmen of the Gospel, and that it 
ought not to be removed, as was the molten 
sea of old, from that basis to another. 

10. It is also said concerning those oxen 
that thus did bear this molten sea that all 
their hinder parts were inwards — that is, cov- 
ered by that sea that was set upon their backs ; 
their hinder parts, or, as the apostle has it, 
" our uncomely parts." 

11. And indeed it becomes a Gospel minis- 
ter to have his uncomely parts covered with 
that grace which by the Gospel he preacheth 
unto others. As Paul exhorts Timothy to 
take heed unto himself and to his doctrine. 1 
Tim. iv. 6. 

12. But, alas ! there are too many who, can 
they but have their heads covered with a few 
Gospel notions, care not though their hinder 
parts are seen of all the world. But such are 
false ministers ; the prophet calls them the tail. 
The prophet that speaketh lies, either by word 
or with his feet, he is the tail. Isa. ix. 1. 

13. But what a shame is it to hide his head 
under this molten sea while his hinder parts 
hang out! Such an one is none of Christ's 
oxen ; for they, with honour to their Master, 
show their heads before all the world, for that 
their hinder parts are inward, covered. 

14. Look to thy hinder parts, minister, lest 
while thy mouth doth preach the Gospel thy 
nakedness and shame be seen of those which 
hear thee. 

For they that do not observe to learn this 
lesson themselves will not teach others to be- 
lieve the word nor to live a holy life ; they will 



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295 



learn of them to show their shame, instead 
of learning to be holy. 

XXXVIII. Of the Lavers of the Temple. 
Besides this molten sea there were ten la- 
vers in the temple, five of which were put on 
the right side, and five on the left. 1 Chron. 
iv. 6. 

1. Of their fashion and their furniture you 
may see in 1 Kings vii. These lavers, as the 
molten sea, were vessels which contained water, 
but they were not of the same use with it. 
True, they were both to wash in, the sea to 
wash the worshippers, but the lavers to wash 
the sacrifice. " He made the ten lavers to wash 
in them such things as they offered for burnt- 
offering, but the sea was for the priests to wash 
in." 

2. The burnt-offering was a type of the 
body of Christ which he once offered for our 
sins ; and the fire on which the sacrifice was 
burned a type of the curse of the law, which 
seized on Christ when he gave himself a ran- 
som for us. For, therefore, that under the 
law was called the burnt-offering because of 
the burning upon the altar. Lev. vi. 8. 

But what then must we understand by these 
lavers, and by this sacrifice being washed in 
them in order to its being burned upon the 
altar? 

I answer, verily I think that the ten lavers 
were a figure of the ten commandments: in 
the purity and perfection of Christ's obedience 
to which he became capable of being made a 
burnt-offering acceptable to God for the sins 
of the people. Christ was made under the 
law, and all his acts of obedience to God for 
us were legal; and his living thus a perfect 
legal life was his washing his offering 1 in these 
ten lavers, in order to his presenting it upon 
the altar for our sins. The lavers went upon 
wheels, to signify walking feet ; and Christ 
walked in the law, and so became a clean off- 
ering to God for us. The wheels were of the 
very same as were the lavers, to show that 
Christ's obedience to the law was of the same, 
as to length and breadth, with its commands 
and demands, to their utmost tittle and extent. 
The inwards and legs of the burnt-offering 
were to be washed in these lavers, to show that 
Christ should be pure and clean in heart and 
life. 

We know that obedience, whether Christ's 
or ours, is called "a walking in the way," typ- 
ified by the lavers walking upon their wheels. 
But I mean not by Christ, his washing of his 



offering, that he had any filthiness cleaving to 
his nature or obedience ; yet this 1 say, that so 
far as our guilt laid upon him could impede, so 
far he wiped it off by washing in these laver.s. 
For his offering was to be without blemish and 
without spot to God. Hence it is said lie 
sanctified himself in order to his suffering; 
" and being made perfect, he became the 
author of eternal salvation to all them that 
obey him." 

For, albeit he came holy into the world, yet 
that holiness was but preparatory to that by 
which he sanctified himself in order to his 
suffering for sin. That, then, which was his 
immediate preparation for his sufferings was 
his obedience to the law, his washing in these 
lavers. He then first yielded complete obedi- 
ence to the law on our behalf, and then, as so 
qualified, offered his washed sacrifice for our 
sins without spot to God. 

Thus, therefore, he was our burnt-offering 
washed in the ten lavers, that he might, ac- 
cording to law, be accepted of the Lord. 

" And he set five of the lavers on the right 
side of the house, and five of them on the 
left." Thus were the ten divided, as the tables 
of the law ; one showing our duty towards our 
God, and the other our duty towards our 
neighbour; in both which the burnt-offering 
was washed, that it might be clean in both 
respects. 

They might also be thus placed the better 
to put the people in mind of the necessity of 
the sanction of Christ according to the law, in 
order to his offering of himself an offering to 
God for us. 

XXXIX. Of the Tables in the Temple. 

"He made also ten tables, and placed them 
in the temple, five on the right hand, and five 
on the left," 

Some, if not all of these tables, so far as I 
can see, were they on which the burnt-offering 
was to be cut in pieces, in order to its burning. 

These tables were made of stone, of hewn 
stones, on which this work was done. Ezek. 
xl. 40-44. 

Now since the burnt-offering was a figure of 
the body of Christ, the tables on which this 
sacrifice was slain must needs, I think, be a 
type of a heart, the stony heart of the Jews ; 
for had they not had hearts as hard as ada- 
mant they could not have done that thing. 

Upon these tables, therefore, was the death 
of Christ contrived and this horrid murder 
acted, even upon these tables of stone. 



296 



BUNYAN'S COMPLETE WORKS. 



In that they are called tables of hewn stone 
it may be to show that all this cruelty was 
acted under smooth pretences, for hewn stones 
are smooth. The tables were finely wrought 
with tools, even as the hearts of the Jews were 
with hypocrisy. But, alas! they were stone 
still — that is, hard and cruel — else they could 
not have been an anvil for Satan to forge such 
horrid barbarisms upon. The tables were in 
number the same with the lavers, and were set 
by them, to show what are the fruits of being 
devoted to the law, as the Jews were in oppo- 
sition to Christ and his holy Gospel: there 
flows nothing but hardness and a stony heart 
from thence. This was showed in its first 
writing; it was writ on the tables of stone, 
figures of the heart of man ; and on the same 
tables, or hearts, was the death of Jesus Christ 
compassed. 

One would think that the meekness, gentle- 
ness, or good deeds of Jesus Christ might 
have procured in them some relentings when 
they were about to take away his life ; but, 
alas ! their hearts were tables of stone. What 
feeling or compassion can a stone be sensible 
of? Here were stony hearts, stony thoughts, 
stony counsels, stony contrivances, a stony law, 
and stony hands; and what could be expected 
hence but barbarous cruelty indeed? " If I ask 
you," said Christ, "you will not answer me, 
neither will you let me see." 

In that the stony tables were placed about 
the temple, it supposeth that they were temple- 
men, priests, scribes, rulers, lawyers, &c, that 
were to be the chief on whose hearts this 
murder was to be designed, and by them en- 
acted to their own damnation without repent- 
ance. 

XL. Of the Instruments wherewith this Sacrifice 
was slain, and of the Four Tables they were laid 
on in the Temple. 

The instruments that were laid upon the 
tables in the temple were not instruments of 
music, but those with which the burnt-offering 
was slain. 

"And the four tables were of hewn stone 
for the burnt-offering : whereon also they laid 
the instruments wherewith they slew the burnt- 
offering and the sacrifice." 

1. Here we are to take notice that the tables 
were the same, and some of them of which we 
spake before. 

2. That the instruments with which they 
slew the sacrifice were laid upon these tables. 

The instruments with which they slew the 



sacrifices, what were they but a bloody axe, 
bloody knives, bloody hooks, and bloody hands ? 
For these we need no proof — matter of fact de- 
clares it. 

But what were those instruments a type 
of? 

Answer. Doubtless they were a type of our 
sins. They were the bloody axe, the knife, 
and bloody hands that shed his precious blood. 
They were the meritorious ones without which 
he could not have died. When I say ours, I 
mean the sins of the world. Though then the 
hearts of the Jews were the immediate con- 
trivers, yet they were our sins that were the 
bloody tools or instruments which slew the 
Son of God. 

" He was wounded for our transgressions, he 
died for our sins." Isa. liii. 

Oh the instruments of us churls, by which 
this poor man was taken from off the earth ! 
Isa. xxxii. 7. 

The whip, the buffetings, the crown of thorns, 
the nails, the cross, the spear, with the vinegar 
and gall, were all nothing in comparison to our 
sins. "For the transgressions of my people 
was he stricken." Nor were the flouts, taunts, 
mocks, scorns, derisions, &c, with which they 
followed him from the garden to the cross such 
cruel instruments as these. They were our sins, 
then, our cursed sins, by, with, and for the sake 
of which the Lord Jesus became a bloody sac- 
rifice. 

But why must the instruments be laid upon 
the tables? 

1. Take the tables for the hearts of the mur- 
derers and the instruments for their sins, and 
what place more fit for such instruments to be 
laid upon? It is God's command that these 
things should be laid to heart, and he complains 
of those that do not do it. 

2. Nor are men ever like to come to good 
until these instruments with which the Son of 
God was slain indeed be laid to heart. And 
they were eminently laid to heart even by 
them soon after ; the effect of which was the 
conversion of thousands of them. Acts. ii. 36, 
37. 

3. Wherefore when it says these instruments 
must be laid upon the stony tables, he insinu- 
ates that God would take a time to charge the 
murder of his Son home upon the consciences 
of them that did the murder, either to conver- 
sion or condemnation. And is it not reason 
that they who did this horrid villainy should 
have their doings laid before their faces upon 
the tables of their heart, " that they may look 



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297 



upon him whom they have pierced, and 
mourn ?" 

4. But these instruments were laid but upon 
some of the tables, and not upon all the ten, 
to show that not all, but some of those so 
horrid, should find mercy of the Lord. 

5. But we must not confine these tables only 
to the hearts of the bloody Jews ; they were 
our sins for the which he died. Wherefore 
the instruments should be laid upon our tables 
too, and the Lord lay them there for good, 
that we also may see our horrid doings and 
come bending to him for forgiveness. 

6. These instruments thus lying on the ta- 
bles in the temple became a continual motive 
to God's people to repentance; for so oft as 
they saw these bloody and cruel instruments 
they were put in mind how their sins should 
be the cause of the death of Christ. 

7. It would be well also if these instruments 
were at all times laid upon our tables, for our 
more humbling for our sins in every thing we 
do, especially upon the Lord's table when we 
come to eat and drink before him. I am sure 
the Lord Jesus doth more than intimate that 
he expects that we should do so, where he 
saith, "When ye eat that bread, and drink 
that cup, do this in remembrance of me" — in 
remembrance that I died for your sins, and 
consequently that they were the meritorious 
cause of the shedding of my blood. 

To conclude: Let all men remember that 
these cruel instruments are laid upon the table 
of their hearts, whether they see them or no. 
" The sin of Judah is written with a pen of 
iron and with the point of a diamond upon the 
tables of their heart." 

A pen of iron will make letters upon a table 
made of stone, and the point of a diamond 
will make letters upon glass. Wherefore in 
this saying God informs us that if we shall 
forbear to read these lines to our conversion, 
God will one day read them against us to our 
condemnation. 

XLI. Of the Candlesticks of the Temple. 
"And he made ten candlesticks of gold, ac- 
cording to the form, and he set them in the 
temple, five on the right hand, and five on 
the left." 

1. These candlesticks were made of gold, to 
show the worth and value of them. 

2. They were made after the form or exact, 
according to rule, like those that were made 
in the tabernacle, or according to the pattern 
which David gave to Solomon to make them 



by. Observe, there was great exactness in 
these ; and need there was of this hint, that 
men might see that every thing will not pass 
for a right-ordered candlestick with God. 

These candlesticks are said sometimes to be 
ten, sometimes seven, and sometimes one : ten 
here, seven in Rev. i., and one in Zech. iv. 
Ten is a note of multitude, and seven a note 
of perfection, and one a note of unity. 

Now as the precious stones with which the 
house was garnished were a type of minis- 
terial gifts, so these candlesticks were a type 
of those that were to be the churches of the 
New Testament; wherefore he says, "The 
candlesticks which thou sawest are the seven 
churches." 

1. The candlesticks were here in number 
ten, to show that Christ under the New Testa- 
ment would have many Gospel churches. 
"And I, if I be lifted up from the earth," 
saith he, " will draw all men unto me ;" that 
is, abundance. " For the children of the 
desolate" — that is, of the New Testament 
Church — " shall be many more than they of 
the Jews were." 

2. In that the candlesticks were set by the 
lavers and stony tables, it might be to show 
us that Christ's churches should be much in 
considering that Christ, though he was right- 
eous, yet died for our sins ; though his life was 
according to the holy law, yet our stony hearts 
caused him to die. Yea, and that the candle- 
sticks are placed there, it is to show us also 
that we should be much in looking on the sins 
by which we caused him to die ; for the can- 
dlesticks were set by those tables whereon they 
laid the instruments with which they slew the 
sacrifice. 

3. The candlesticks being made according 
to form, seems not only to be exact as to 
fashion, but also as to work ; for that in Ex- 
odus, with its furniture, was made precisely 
of one talent of gold, perhaps to show that 
Christ's true spouse is not to be a grain more 
nor a dram less, but just the number of God's 
elect. This is Christ's completeness, his ful- 
ness ; one more, one less, would make his body 
a monster. 

4. The candlesticks were to hold the light, 
and to show it to all the house ; and the 
Church is to let her light shine that they 
without may see the light. 

5. To this end the candlesticks were sup- 
plied with oil-olive, a type of the supply that 
the Church hath, that her light may shine, 
even of the Spirit of grace. 



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XLII. Of the Lamps belonging to the Candle- 
sticks of the Temple. 
To these candlesticks belonged several 
lamps, with their flowers and their knops. 
2 Chron. v. 21. 

1. These lamps were types of that pro- 
fession that the members of the Church do 
make of Christ, whether such members have 
saving grace or not. Matt. xxv. 1-7. 

2. These lamps were beautified with knops 
and flowers, to show how comely and beautiful 
that professor is that adorns his profession 
with a suitable life and conversation. 

3. We read that the candlestick in Zecha- 
riah had seven lamps belonging to it, and a 
bowl of golden oil on the top; and that by 
golden pipes this golden oil emptied itself into 
the lamps, and all, doubtless, that the lamps 
might shine. Zech. iv. 

4. Christ, therefore, who is the high priest, 
and to whom it belongs to dress the lamps, 
doth dress them accordingly. But now there 
are lamp-carriers of two sorts — such as have 
only oil in their lamps, and such as have 
oil in their lamps and vessels too ; and both 
these belong to the Church, and in both these 
Christ will be glorified; and they should 
have their proper places at last. They that 
have the oil of grace in their hearts, as well as 
a profession of Christ in their hands, they 
shall go in with him to the wedding ; but they 
who only make a profession, and have not oil 
in their vessels, will surely miscarry at last. 
Matt. xxv. 

5. Wherefore, O thou professor ! thou lamp- 
carrier ! have a care and look to thyself ; con- 
tent not thyself with that only that will main- 
tain thee in a profession, for that may be done 
without saving grace. But I advise thee to go 
to Aaron, to Christ, the trimmer of our lamps, 
and beg thy vessel full of oil of him, (that is 
grace,) for the seasoning of thy heart, that 
thou mayest have wherewith not only to bear 
thee up now, but at the day of the Bride- 
groom's coming, when many a lamp will go 
out and many a professor be left in the dark ; 
for that will to such be a woeful day. 

Some there are that are neither for lamps 
nor oil for themselves, neither are they pleased 
if they think they see it in others. But they 
that have lamps, and they that have none, 
and they which blow out other folks' light, 
must shortly appear to give an account of all 
their doings to God. And then they shall see 
what it is to have oil in their vessels and 
lamps, and what it is to be without it in their 



vessels, though it is in their lamps, and what 
a dismal thing it is to be a malignant to 
either ; but at present let this suffice. 

XLIII. Of the Shew-bread on the Golden Table 
in the Temple. 

There was also shew-bread set upon a 
golden table in the temple. 1 Kings vii. 48. 

The shew-bread consisted of twelve cakes 
made of fine flour ; " two tenths deals were to 
go to one cake, and they were to be set in 
order in two rows upon the pure table." Ex. 
xxix. 33. 

These twelve loaves to me do seem to be 
a type of the twelve tribes under the law, and 
of the children of God under the Gospel, as 
they present themselves before God, in and 
by his ordinances through Christ. Hence 
the apostle says, "For we being many are 
one bread," &c. For so were the twelve 
cakes, though twelve; and so are the Gospel 
saints, though many : " for we being many 
are one body in Christ." 

2. But they were a type of the true Church, 
not of the false. For Ephraim, who was the 
head of the ten tribes in their apostacy, is re- 
jected as a cake not turned. Indeed he is 
called a cake, as a false church may be called 
a church ; but he is called a cake not turned, 
as a false church is not prepared for God, nor 
fit to be set on the golden table before him. 
Hos. vii. 8. 

3. These cakes or shew-bread were to have 
frankincense strewed upon them as they stood 
upon the golden table, which was a type of the 
sweet perfumes of the sanctification of the 
Holy Ghost; to which I think Paul alludes 
when he says, " The offering up of the Gentiles 
is acceptable to God, being sanctified by the 
Holy Ghost." 

4. They were to be set upon the pure table 
new and hot, to show that God delighteth in 
the company of new and warm believers. " I 
remember thee, the kindness of thy youth; 
when Israel was a child I loved him." Men 
at first conversion are like to a cake well baked 
and new taken from the oven ; they are warm 
and cast forth a very fragrant scent, especially 
when as warm sweet incense is strewed upon 
them. Jer. ii. ; Hos. xi. 

5. When the shew-bread was old and stale 
it was to be taken away and new and warm 
put in its place, to show that God has but little 
delight in the service of his own people when 
their services grow stale and mouldy. There- 
fore he removed his old, stale, mouldy Church 



SOLOJION'S TEMPLE SPIRITUALIZED. 



299 



Of the Jews from before hirn, and set in their 
rooms upon the golden table the warm Church 
of the Gentiles. 

6. The shew-bread, by an often remove and 
renewing, was continually to stand before the 
Lord in his house, to show us that always, as 
long as ordinances shall be of use, God will 
have a new, warm, and sanctified people to 
worship him. 

7. Aaron and his sons were to eat the old 
shew-bread, to show that when saints have 
lived in the world as long as living is good for 
them, and when they can do no more service 
for God in the world, they shall yet be ac- 
cepted of Jesus Christ ; and that it shall be as 
meat and drink to him to save them from all 
their unworthiness. 

8. The new shew-bread was to be set even 
on the sabbath before the Lord, to show with 
what warmth of love and affection God's ser- 
vants should approach his presence upon his 
holy day. 

XLIV. Of the Snuffers belonging to the Candle- 
dicks and Lamps of the Temple. 
As there were candlesticks and lamps, so 
there were snuffers also prepared for these in 
the temple of the Lord. "And the snuffers 
were snuffers of gold." 

1. Snuffers. The use of snuffers is to trim 
the lamps and candles, that their lights may 
shine the brighter. 

2. Snuffers, you know, are biting, pinching 
things, but use them well, and they will prove 
not only beneficial to those within the house, 
but profitable to the lights. 

Snuffers, you may say, of what were they a 
type? 

Answer. If our snuffs are our superfluities of 
naughtiness, our snuffers, then, are those right- 
eous reproofs, rebukes, and admonitions which 
Christ has ordained to be in his house for good ; 
or, as the apostle hath it, for our edification ; 
and perhaps Paul alludes to these when he bids 
us rebuke the Cretans sharply, that they 
might be found in the faith. Tit. i. 12, 13. 

As who should say, They must use the snuf- 
fers of the temple to trim their lights withal, 
if they burn not well. These snuffers, there- 
fore, are of great use in the temple of God, 
only, as I said, they must needs be used wisely. 
It is not for every fool to handle snuffers at or 
about the candles, lest perhaps, instead of 
mending the light he put the candle out. And 
therefore Paul bids them that are spiritual do 
it. Gal. vi. i. 



My reason tells me that if I use these snuf- 
fers as I should, I must not only endeavour to 
take the superfluous snuff away, but so to do it 
that the light thereby may be mended ; which 
then is done if, as the apostle saith, " I use 
sharpness to edification, and not for destruc- 
tion." 

Are not the seven churches in Asia called by 
the name of candlestick? And why candle- 
stick if they were not to hold the candles ? And 
candles must have snuffers therewith to trim 
the lights. And Christ, who is our true Aaron, 
in those rebukes which he gave those churches, 
alluding to these snuffers, did it that their 
lights might shine the brighter. Eev. ii. 3. 

Wherefore, as he used them, he did it still 
with caution to their light, that it might not 
be impaired. For, as he still thus trimmed 
these lamps, he yet encouraged what he saw 
would shine if helped. He only nipped the 
snuff away. 

Thus therefore he came to them with these 
snuffers in his hand, and trimmed their lamps 
and candlesticks. Eev. ii. 4, 20 ; chap. iii. 2, 15. 

This should teach ministers, to whom it be- 
longs under Christ, to use these snuffers well. 
Strike at the snuff, not at the light, in all your 
rebukes and admonitions ; snuff not your lamps 
of a private revenge, but of a design to nourish 
grace and gifts in churches. Thus our Lord 
himself says he did in his using of these snuf- 
fers about these candlesticks. "As many," 
saith he, " as I love, I rebuke and chasten ; be 
zealous, therefore, and repent." 

To conclude : Watchmen, watch, and let not 
your snuffs be too long, nor pull them off* with 
your fingers or carnal reasonings, but with 
godly admonitions, &c. Use your snuffers 
graciously, curb vice, nourish virtue ; so you 
will use them well, and so your light will shine 
to the glory of God. 

XLY. Of the Snuff -dishes that were with the 
Snuffers in the Temple. 

As there were snuffers, so there were also 
snuff-dishes in the temple ; " and they were 
also made of gold." Ex. xxv. 28 ; xxxvii. 23 ; 
Num. iv. 9. The snuff-dishes were those in 
which the snuffs were put when snuffed off, 
and by which they were carried forth of the 
temple. They, therefore, as the snuffers are, 
are of great use in the temple of God. 

1. By them the golden floor of the temple is 
kept from being daubed by the snuffs. 
• 2. By them also the clean hands of those 
that worship there are kept from being defiled. 



300 



BUNYAN'S COMPLETE WORKS. 



3. By thern also the stinks of the snuffs are 
soonest suppressed in the temple, and conse- 
quently the tender noses of thern that worship 
there preserved from being offended. 

Snuffs, you know, are daubing things, stink- 
ing things, nauseous things ; therefore we must 
take heed that they touch not this floor on 
which we walk, nor defile the hands which we 
lift up to God when we come to worship him. 
But how must this be done but as we take 
them off with the snuffers and put them in 
their snuff-dishes ? 

Some are for being at the snuffs with their 
fingers, and will also cast them at their feet, 
and daub the floor of God's holy house ; but 
usually such do burn as well as defile them- 
selves. But is it not a shame for a man to 
defile himself with that vice which he rebuketh 
in another ? Let us, then, while we are taking 
away the snuffs of others, hate even the gar- 
ment spotted by the flesh, and labour to carry 
such stink with the snuff-dishes out of the 
temple of God. 

Snuff-dishes, you may say, what are they ? 

I answer, if sins are the snuffs, and rebukes 
and admonitions the snuffers, then methinks 
repentance — or, in case that be wanting, the 
censures of the Church — should be the snuff- 
dishes. 

Hence repentance is called a Church-cleans- 
ing grace, and the censures of the Church a 
purging out of the old leaven and making it a 
new lump. 

Ah ! were these snuff-dishes more of use in 
the churches, we should not have this man's 
snuff defile that man's fingers as it doth. Nor 
would the temple of God be so besmeared with 
these snuffs and be daubed as it is. 

Ah ! snuffs pulled off lie still in the temple 
floor, and there stink and defile both feet and 
fingers, both the callings and conversations of 
temple-worshippers, to the disparaging of re- 
ligion and the making of religious worship but 
of low esteem with men ; and all, I say, for 
want of the due use of these snuffers and their 
snuff-dishes there. 

Nay, are not whole churches now defiled 
with those very snuffs that long since were 
plucked off, and all for want of the use of these 
snuff-dishes according to the Lord's command- 
ment ? For you must know that reproofs and 
admonitions are but of small use where repent- 
ance or Church censures are not thereto an- 
nexed. When ministers use the snuffers the 
people should hold the snuff-dishes. 

Round reproofs for sin, when they light 



upon penitent hearts, then brave work is 
done in the Church ; then the snuff is not only 
pulled away, but carried out of the temple of 
God aright, &c. 

And now the worship and worshippers shine 
like gold. "As an earring of gold and an 
ornament of fine gold, so is a wise reprover 
upon an obedient ear. " 

Ministers, it appertains to you to use the 
snuffers, and to teach the people to hold the 
snuff-dishes right. Acts xx. 20, 21 ; 1 Tim iv. 
2. We must often be snuffed with those snuf- 
fers, or our light will burn but dimly, our 
candle will also waste : pray, therefore, O men 
of God, look diligently to your people. Snuff 
them as you see there is need, but touch not 
their snuff with your white fingers; a little 
smutch on you will be seen a great way. Re- 
member also that you leave them nowhere 
but with those snuff-dishes, that the temple 
may be cleared of them. 

Do with the snuff as the neat housewife doth 
with the toad which she finds in her garden. 
She takes the fork or a pair of tongs, and 
therewith doth throw it over the pales. Cast 
them away, I say, with fear, zeal, care, revenge, 
and with great indignation. 2 Cor. vii. 11. 
And then your Church, your conversation, 
your fingers, and all will be kept white and 
clean. 

XLVI. Of the Golden Tongs belonging to the 
Temple. 

There were also tongs of gold used in the 
temple of old. 1 Kings vii. 49. 

1. These tongs were used about the altar to 
order the fire there. 

2. They were used too. about the candlestick, 
and therefore called his tongs. 

3. Perhaps there were tongs for both these 
services, but of that the word is silent. 

But what were they used about the candle- 
stick to do ? 

Answer. To take holy fire from off the altar 
to light the lamps withal. For the fire of the 
temple was holy fire, such as at first was kin- 
dled from heaven, and, when kindled, main- 
tained by the priests, and of that the lamps 
were lighted. Lev. ix. 24. 

Nor was there upon pain of death any other 
fire to be used there. Lev. x. 1. These tongs, 
therefore, were used to take fire from off the 
altar to light the lamps and candlesticks withal. 
For to trim the lights and to dress the lamps 
was Aaron's work day by day. "He shall 
light and order the lamps upon the pure can- 



SOLOMON'S TEMPLE SPIRITUALIZED. 



301 



dlestick before the Lord, and Aaron did so : 
he lighted the seven lamps thereof, as the 
Lord commanded Moses." 

What is a lamp or candlestick to its if there 
be not light thereon ? and how lighted without 
fire? and how shall we take up coals to light 
the lamps withal if we have not tongs pre- 
pared for that purpose ? 

With these tongs fire also was taken from off 
the altar and put into the censers to burn sweet 
incense with before the Lord. The tongs, 
then, were of great use in the temple of the 
Lord. 

But what were the tongs a type of? 

The altar was a type of Christ, the fire of 
the Holy Ghost ; and these tongs were a type 
of that holy hand of God's grace by which the 
coals, or several dispensations and gifts of this 
Holy Ghost, are taken and given to the Church 
and to her members for her work and profit in 
this world. 

Tongs, we know, are used instead of fingers ; 
wherefore Aaron's golden tongs were a type of 
Christ's golden fingers. Song v. 14. 

Isaiah saith, That one of the seraphims flew 
to him with a live coal in his hand, which he 
had taken with the tongs from off the altar. 
Here the type and antitype — to wit, tongs and 
hand — are put together. Isa. vi. But the 
prophet Ezekiel, treating of like matters, quite 
waives the type, the tongs, and speaketh only 
of this holy hand. " And he spake to the man 
clothed with linen, and said, Go in between 
the wheels under the cherub, (where the mer- 
cy-seat stood, where God dwelt,) and fill thy 
hand with coals of fire from between the cheru- 
bims." 

Thus you see our golden tongs are now turned 
into a golden hand — into the golden hand of 
the man clothed in linen, which is Jesus Christ, 
who at his ascension received of God the Father 
the Spirit in all fulness, to give, as his divine 
wisdom knew was best, the several coals or 
dispensations thereof unto this Church, for his 
praise and her edification. Matt. iii. 11 ; Acts ii. 

It is by this hand also that this holy fire is 
put into our censers. It is this hand also that 
takes this coal wherewith to touch the lips of 
ministers, that their words may warm like fire ; 
and it is by this hand that the Spirit is given 
to the churches as returns of their holy prayers. 

It was convenient that fire in the temple 
should be disposed of by golden tongs, by the 
Holy Ghost, by the golden hand of Christ's 
grace, for that can wittingly dispose of it, ac- 
cording as men and things are placed, and to 



do and be done in the churches. Wherefore he 
adds, "And one cherub stretched forth his 
hand from between the cherubims unto the 
fire that was between the cherubims, and took 
thereof and put it into the hands of him that 
was clothed with linen, who took it and went 
out." 

By this hand, then, by this man's hand, the 
coals of the altar are disposed of, both to the 
lamps, the candlesticks, the censers, and the 
lips of ministers according to his own good 
pleasure. And of all this were the tongs in 
the temple a type. 

XLVII. Of the Altar of Incense in the Temple. 

The altar of incense was made first for the 
tabernacle, and that of shittim wood, but it 
was made for the temple of cedar ; and it was 
to be set before the veil, that is, by the ark 
of the testimony, before the mercy -seat, that 
is, at the entering of the holiest, but not with- 
in. ' And the priest was to approach it every 
morning, which, as to the holiest, he might not 
do. Besides, when he went in to make an atone- 
ment, he was to take fire from off that altar to 
bum his incense within the holy place. Ex. 
xxx. 4-11. 

It was called the " golden altar," because it 
was overlaid with pure gold. This altar was 
not for burnt-offering, as the brazen altar was, 
not for the meat-offering, nor the drink-offer- 
ing, but to burn incense thereon, (ver. 7,) which 
sweet incense was a type of the grace of prayer. 
Ps. cxii. 2. 

2. Incense, or that called incense here, was 
not a simple, but a compound, made up of 
sweet spices called " Stacte," " Onycha," and 
"Galbanum." These three may answer to 
these three parts of this duty — to wit, prayer, 
supplication, and intercession. 

3. This incense was to be burned upon the 
altar every morning — upon that altar which 
was called " the altar of incense," which was 
before the veil — to show that it is our duty 
every morning to make our prayer to God by 
Jesus Christ before the veil — that is, before the 
door of heaven, and there to seek, knock, and 
ask for what we need, according to the word. 
Luke xi. 

4. This incense was to be kindled every 
morning, to show how he continueth interced- 
ing for us, and also that all true praise of men 
to God is by the work, the renewed work, of 
the Holy Ghost upon our hearts. Rom. viii. 26. 

5. Incense, as you see, was made of sweet 
I spices, such as were gummy, and so apt to burn 



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with a smoke, to show that not cold and flat, 
but hot and fervent, is the prayer that flows 
from the Spirit of faith and grace. 

6. The smoke of this incense was very sweet 
and savoury, like pleasant perfume, to show 
how delightful and acceptable the very sound 
and noise of right prayer is unto the nostrils 
of the living God, because from a broken heart. 
Ps. li. 17; Songii. 14. 

7. This incense was to be offered upon the 
golden altar, to show us that no prayer is ac- 
cepted but what is directed to God in the name 
of his holy and blessed Son our Saviour. 1 Pet. 
ii. 5 ; Heb. xiii. 15. 

8. They were commanded to burn incense 
every morning upon this altar, to show that 
God is never weary of the godly prayers of his 
people. It also showeth that we need every 
day to go to God for fresh supplies of grace to 
carry us through this evil world. 

9. This altar, though it stood without the 
veil, to teach us to live by faith, and to make 
use of the name of Christ, as we find it re- 
corded in the first temple, yet was placed so 
nigh unto the holiest that the smell of the 
smoke might go in thither, to show that it is 
not distance of place that can keep the voice 
of true prayer from our God, the God of heav- 
en, but that he will be taken with what we ask 
for according to his word. 

It stood, I say, nigh the veil, nigh the holi- 
est ; and he that burnt incense there did make 
his approach to God. Hence the Psalmist, 
when he speaks of praying, saith, " It is good 
for me to draw nigh unto God." 

10. This altar thus placed, did front the ark 
within the veil, to put us in mind that the law 
is kept therein from hurting us ; to let us know 
also that the mercy-seat is above, upon the 
ark, and that God doth sit thereon, with his 
pardon in his hand to save us. Oh what speak- 
ing things are types, shadows, and parables, had 
we but eyes to see, had we but ears to hear ! 

He that did approach the altar with incense 
of old aright (and then he did so when he ap- 
proached it by Aaron, his high priest) pleased 
God ; how much more shall we have both per- 
son and prayers accepted, and a grant of what 
we need, if indeed we come as we should to 
God by Jesus Christ ! 

But take heed you approach not to a wrong 
altar ; take heed also that you come not with 
strange fire, for they are dangerous things, and 
cause the worshippers to miss of what they 
would enjoy. But more of this in the next 
particular. 



XL VIII. Of the Golden Censers belonging to 
the Temple. 

There was also golden censers belonging 
to the temple, and they were either such as 
belonged to the sons of Levi in general, or 
that were for Aaron and his sons in special, as 
Num. xvi. 16, 17, 18. 

The censers of the Levites were a type of 
ours, but the censer of Aaron was a type of 
Christ's. 

The censers, as was hinted before, were for 
this use in the temple: namely, to hold the 
holy fire in on which incense was to be burned 
before the Lord. Lev. x. 1. 

The censers were then types of hearts. 
Aaron's golden one was a type of Christ's 
golden heart, and the censers of the Levites 
were types of other worshippers' hearts. 

The fire also which was put therein was a 
type of the spirit by which we pray, and the 
incense that burnt thereon a type of our desires. 

Of Christ's censer we read in Eev. viii., 
which is always filled with much incense — that 
is, with continual intercessions which he offereth 
to God for us; and from whence also there 
always goes a cloud of sweet savour, covering 
the mercy-seat. 

But to speak of the censers, and fire, and in- 
cense of the worshippers ; for albeit they were 
all put under one rule, that is, to be according 
to law ; yet oftentimes as were the worshippers 
such were the censers, fire, and incense. 

1. Hence the two hundred and fifty censers 
with which Korah and his company offered 
are called the censers of sinners : for they came 
with wicked hearts there to burn incense be- 
fore the Lord. Num. xvi. 17, 37. 

2. Again, as the censers of these men were 
called the censers of sinners, showing they 
came at that time to God with naughty hearts, 
so the fire that was in Nadab and Abihu's cen- 
sers is called strange fire, which the Lord com- 
manded them not. Lev. x. 1. 

3. This strange fire was a type of that strange 
spirit, opposed to the Spirit of God, in and by 
which, notwithstanding, some adventure to 
perform worship to God. 

4. Again, as these censers are called the cen- 
sers of sinners, and this fire called strange fire, 
so the incense of such is also called strange, 
and it is said to be an abomination unto God. 
Ex. xxx. 9. 

Thus you see that both the censers, fire, and 
incense of some is rejected, even as the heart, 
spirit, and prayer of sinners are an abomina- 
tion unto God. 



S0L03I0N'S TEMPL 



E SPIRITUALIZED. 



303 



But there were besides these, true censers, 
holy fire, and sweet incense among the wor- 
shippers in the temple, and their service was 
accepted by Aaron their high priest ; for that 
was through the faith of Christ, and these were 
a type of our true Gospel worshippers, who 
come with holy hearts, the holy spirit, and 
holy desires before their God by their Redeem- 
er. These are a perfume in his nose. " The 
prayers of the upright is his delight. David's 
prayer went up like incense, and the lifting up 
of his hands as the evening sacrifice." 

Let them, then, that pretend to worship be- 
fore God in his holy temple, look to it that 
both their censers, fire, and incense, heart, 
spirit and desires be such as the word requires, 
lest, instead of receiving of gracious returns 
from the God of heaven, their censers be laid 
up against them ; lest the fire of God devour 
them, and their incense become an abomina- 
tion to him, as it happened to those made 
mention of before. 

But it is said the censers of Korah and his 
company were hallowed. 

Answer. So is God's worship, which is so his 
by ordination, yet even that very worship may 
be spoiled by man's transgressions. Prayer is 
God's ordinance, but all prayer is not accepted 
of God. We must then distinguish between 
the thing commanded and our using of that 
thing. The temple was God's house, but was 
abused by the irreverence of these that wor- 
shipped there, even to the demolishing of it. 

A golden censer is a gracious heart, heavenly 
fire is the Holy Ghost, and sweet incense the 
effectual, feryent prayer of faith. Have you 
these ? These God expects, and these you must 
have if ever your persons or performances be 
of God accepted. 

XLIX. Of the Golden Spoons of the Temple. 

1. The golden spoons belonging to the tem- 
ple were in number, according to Moses, twelve, 
answering to the twelve tribes. But when the 
temple was built I suppose there were more, 
because of the number of the basons. Num. 
vii. 

2. These spoons, as I suppose, were for the 
worshippers in the temple to eat that broth 
withal wherein the trespass-offerings were boil- 
ed ; for which purpose there were several cal- 
drons hanged in the corners of that court called 
the priests' to boil them in. 

3. Now in that he saith here were spoons, 
what is it but that there are also babes in the 
temple of the Lord. There was broth for babes 



as well as meat for men, and spoons to eat the 
broth withal. 

4. True, the Gospel being more excellent 
than the law, doth change the term, and, in- 
stead of broth, saith there is milk for babes. 
But in that he saith milk, he insinuates there 
are spoons for children in the Church. 

5. "I could not," saith Paul to them at 
Corinth, " speak to you as unto spiritual, but 
as unto carnal, even as unto babes in Christ. 
I have fed you with milk and not with meat ; 
for hitherto ye were not able to bear it, neither 
yet now are ye able." 

6. See, here were need of spoons. Milk is 
spoon meat ; for here were those which could 
not feed themselves with milk ; let them then 
that are men eat the strong meat. " For every 
one that useth milk is unskilful in the word of 
righteousness, for he is a babe. For strong 
meat belongeth to them that are of full age, 
who by reason of use have their senses exer- 
cised to discern both good and evil." 

7. Spoons, you know, are to feed us with 
weak and thin food, even with that which 
best suiteth with weak stomachs or with a 
babyish temper. Hence as the strong man is 
opposed to the weak, so the milk is opposed to 
the strong meat. 

8. So, then, though the babe in Christ is 
weaker than the man in Christ, yet is he not 
by Christ left unprovided for ; for here is milk 
for babes, and spoons to eat it with. All this 
is taught us by the spoons ; for what need is 
here of spoons where there is nothing to eat 
but strong meat? 

9. Babes, you know, have not only babyish 
stomachs, but also babyish tricks, and must be 
dealt withal as babes ; their childish talk and 
froward carriages must be borne withal. 

10. Sometimes they cry for nothing, yea, 
and count them for their foes which rebuke 
their childish toys and ways. All which the 
Church must bear, because they are God's 
babes ; yea, they must feed them too : for if he 
has found them milk and spoons, it is that 
they may be fed therewith, and live: yea, 
grown ministers are God's nurses, wherefore 
they must have a lap to lay them in, and knees 
to dandle them upon, and spoons to feed them 
with. 

11. Nor are the babes without their use in 
the Church of God; for he commands that 
they be brought to cry with the congregation 
before the Lord for mercy for the land. Joel 
ii. 16. 

12. Incense, I told you, was a type of 



304 



BUNYAN'S COMPLETE WORKS. 



prayers, and the spoons, in the time of Moses, 
were presented at the temple full of it; per- 
haps to show that God will, with the milk 
which he has provided for them, give it to 
them as a return for their crying to him, even 
as the nurse gives the child the teat and milk. 

13. You know the milk is called for when 
the child is crying, as we say to stop its mouth 
with it. O babes, did you but cry soundly, 
God would give you yet more milk. 

14. But what were these golden spoons a 
type of? 

I answer, If the milk is the juice and con- 
solation of the word, then the spoons must be 
those soft sentences and golden conclusions 
with which the ministers feed their souls by 
it. I have fed you, saith Paul, with the milk 
of the word: saith Peter, even as you have 
been able to bear it. 

15. And this is the way to strengthen the 
weak hands and to confirm the feeble knees. 
This is the way to make them grow to be men 
who now are but as infants of days. Thus a 
little one may become a thousand, and a small 
one a strong nation. Yea, thus in time you 
may make a little child to jostle it with a 
leopard, yea, to take a lion by the head ; yea, 
thus you may embolden him to put his hand 
to the hole of the asp and to play before the 
den of the cockatrice. Isa. xi. 6, 7, 8. 

Who is most stout was once a babe ; he that 
can now eat meat was sometimes glad of milk 
and to be fed with the spoon. Babes in Christ 
therefore must not be despised nor overlooked ; 
God has provided them milk and spoons to eat 
it with, that they may grow up to be men be- 
fore him. 

L. Of the Bowls and Basons belonging to the 
Temple. 

As there were spoons, so there were bowls 
and basons belonging to the temple : some of 
these were of gold and some of silver; and 
when they were put together their number was 
four hundred and forty. These you read of in 
Ezra i. 10. The bowls or basons were not to 
wash in, as was the sea and lavers of the tem- 
ple; they were rather to hold the messes in 
which the priests at their holy feasts did use 
to set before the people. This being so, they 
were types of that portion of faith by which, 
or by the measure of which, every man re- 
ceives of the holy food for the nourishment 
of his soul. For as a man, had he a thousand 
messes set before him, he eating for his health, 
cannot go beyond what his stomach will bear, 



so neither can the child of God, when he come 
to worship in the temple of God, receive the 
good things that are there beyond the "por- 
tion of his faith," or, as it is in another place, 
"according to the ability which God giveth." 

And hence it is at the selfsame ordinance 
some receive three times as much as others do, 
for that their bowl — I mean their faith — is 
able to receive it. Yea, Benjamin's mess was 
five times as big as was the mess of any of his 
brethren; and so it is with some saints while 
they eat with their brother Joseph in the 
house of the living God. 

There are three go to the same ordinance, 
and are all of them believers, who, when they 
come and compare notes, do find their receiv- 
ings are not of the same quantity. 

One says, I got but little; the other says, It 
was a pretty good ordinance to me ; the third 
says, I was exceeding well there. Why to be 
sure, he that had but little there had there but 
little faith, but great faith in him would have 
received more. He had it then according to 
the largeness of his bowl, even "according to 
his faith, even as God hath dealt to every man 
the measure of faith." Mark, faith is a cer- 
tain measure, and that not only as to its de- 
gree, but for that it can receive, retain, or hold 
what is put in if. 

So, then, here it is no matter how much milk 
or holy broth there is, but how big is thy bowl, 
thy faith. Little bowls hold but little, nor 
canst thou receive but as thy faith will bear, 
(I speak now of God's ordinary dealing with 
his people;) for so he saith in his word, "Ac- 
cording to thy faith be it unto thee." 

If a man goeth to the ocean for water, let 
him carry but an egg-shell with him, and with 
that he shall not bring a gallon home. I know 
indeed that our little pots have a promise of 
being made like the bowls of the altar; but 
still our mess must be according to our meas- 
ure, be that small or be it great. The same 
prophet saith again, The saints shall be filled 
like bowls, as the corners of the altar; which, 
though it supposes an enlargement, yet it must 
be confined to the measure of faith which is 
provided for its reception. Zech. ix. 15; xiv. 2. 
And suppose these bowls should signify the 
promises, though the saints, not the promises, 
are compared to them, because they, not prom- 
ises, are the subjects of faith; yet it is the 
promise by our measure of faith in that that is 
nourishing to our souls. 

When Ahasuerus made a feast to his sub- 
jects they drank their wine in bowls. They 



SOLOMON'S TEMPLE SPIRITUALIZED. 



305 



did not drink it by the largeness of the vessel 
whence they drew it, but according to their 
health and as their stomachs would so receive 
it. Esth. i. 

Thy faith, then, is one of the bowls or basons 
of the temple, by, or according to which, thou 
receivedst thy mess when sitting feasting at 
the table of God. 

And observe, all the bowls were not made of 
gold, as all faith is not of a saving sort. It is 
the golden faith that is right ; the silver bowls 
were of an inferior sort. Rev. iii. 18. 

Some, I say, have golden faith; all faith is 
not so. Wherefore look to it, soul, that thy 
bowl, thy faith, be golden faith, or of the best 
kind. Look, I say, after a good faith and 
great, for a great faith receives a great mess. 

Of old, beggars did use to carry their bowls 
in their laps when they went to a door for 
alms. Consequently, if their bowls were but 
little, they of ttimes came off by the loss, though 
the charity of the giver was large. Yea, the 
greater the charity the larger the loss, because 
the beggar's b6wl was too little. Mark it well, 
it is ofttimes thus in the matters of our God. 

Art thou a beggar, a beggar at God's door, 
be sure thou gettest a great bowl, for as thy 
bowl is, so will be thy mess. " According to 
thy faith," saith he, " be it unto thee." 

LI. Of the Flagons and Cups of the Temple. 

The next things to be considered are the 
flagons and cups of the temple ; of these we 
read in 1 Chron. xxviii. 17 ; Jer. Iii. 19. 

These were of great use among the Jews, 
especially on their feasting-clays, as their sab- 
baths, new moons, and the like. Lev. xxiii. 13. 

For instance, the day that David danced be- 
fore the ark he dealt among all the people, 
even to the whole multitude of Israel, as well 
to the women as to the men, to every man a 
cake of bread, a good piece of flesh, and a 
flagon of wine. 2 Sam. vi. 19. 

"In this mountain" — that is, in the temple 
typically — saith the prophet, " shall the Lord 
of hosts make unto all people a feast of fat 
things, a feast of wine on the lees, of fat things 
full of marrow, of wine on the lees well re- 
fined." 

These are feasting-times, the times in which 
our Lord used to have his spouse into his wine 
cellar, and in which he used to display with 
delight his banner over her head in love. 
Song ii. 5. 

The Church of Christ, alas ! is of herself a 
very sickly, puling thing, a woman, a weaker 
20 



vessel ; but how much more must she needs be 
so weak when she is sick of love ! Then she 
indeed has need of a draught, for she now 
sinks, and will not else be supported : " Stay 
me with flagons," saith she, " and comfort me 
with apples, for I am sick of love." 

These flagons, therefore, were types of those 
feastings and of those large draughts of divine 
love that the Lord Jesus draweth for and 
giveth to his spouse in those days that he feast- 
eth with her; for then he saith, "Drink, yea, 
drink abundantly, beloved." This he does 
to cheer her up under the hours of sadness and 
dejection; for now "new corn makes young 
men cheerful, and new wine the maids." Prov. 
xxxi. 6, 7. 

As there were flagons, so there were cups ; 
and they are called cups of consolation and 
cups of salvation, because, as I said, they were 
they by which God, at his feastings with his 
people, or when he suppeth with them, giveth 
out the more large draughts of his love unto 
his saints, to revive the spirits of the humble 
and to revive the hearts of the contrite ones. 
At these times God made David's cup run 
over. For we are now admitted, if our faith 
will bear it, to drink freely into his grace, and 
to be merry with him. Ps. xxiii. 5 ; Luke xv. 
22, 24. 

This is that to which the apostle alludeth 
when he saith, " Be not drunk with wine, 
wherein is excess, but be ye filled with the 
Spirit ; speaking to yourselves in psalms and 
hymns and spiritual songs, singing and making 
melody in your hearts unto the Lord." 

For the cups, as to their use in the general, 
understand them as of the bowls made mention 
of before. For assurances are the blooms and 
flowers of faith, not always on it, though 
usually on feasting-days it is so. So the de- 
grees of the one is still according to the meas- 
ure of the other. Eph. v. 18 ; James v. ; Eom. 
xv. 13. 

LII. Of the Chargers of the Temple. 

In the tabernacle they had but twelve of 
them, and they were made of silver ; but in the 
temple they had in all a thousand and thirty. 
The thirty were made of gold, and the rest 
were made of silver. Num. vii. 7. 

These chargers were not for uses common or 
profane, but, as I take it, they were those in 
which the passover and other meat-offerings 
were dressed up when the people came to eat 
before God in his holy temple. 

The meat, you know, I told you, was oppo- 



306 



BUNYAN'S COMPLETE WORKS. 



site to milk ; and so are these chargers to the 
bowls, and cups, and flagons of the temple. 

The meat was of two sorts, roast or boiled. 
Of that which was roasted was the passover ; 
and of that which was boiled were the trespass- 
offerings. Wherefore, concerning the pass- 
over he saith, " Eat not of it raw, nor sodden 
at all in water, but roast with fire ; his head 
with his legs, and with the purtenance thereof." 

This roast meat was a type of the body of 
Christ as suffering for our sins, the which, 
when it was roast; was and is dressed up in 
chargers, and set before the congregations of 
the saints. 

But what were the chargers a type of? 

I also ask, In what chargers our Gospel 
passover is now dressed up and set before the 
people? Is it not in the evangelists, the 
prophets, and epistles of the apostles? They 
therefore are the chargers and the ordinance 
of the supper ; in these also are the trespass- 
offerings, with what is fried in pans, mystically 
prepared for the children of the Highest. 

And why might they not be a type of Gos- 
pel sermons ? I answer, I think not so fitly, 
for, alas ! the best of sermons in the world are 
but as thin slices cut out of those large dishes. 
Our ministers are the carvers, good doctrine is 
the meat, and the chargers in which this meat 
is found are the holy canonical Scriptures, &c, 
though, as I said, most properly the New Tes- 
tament of our Lord and Saviour Jesus Christ. 

There is in these chargers not only meat, 
but sauce (if you like it) to eat the meat 
withal ; for the passover there are bitter herbs 
or sound repentance ; and for other, as the 
thank-offerings, there is holy cheerfulness and 
prayers to God for grace. All these are set 
forth before in the holy Scriptures, and pre- 
sented to us thereby as in the golden chargers 
of the temple. He that will scoff at this, let 
him scoff. The chargers were a type of some- 
thing ; and he that can show a fitter antitype 
than is here proposed to consideration, let him 
do it and I will be thankful to him. 

Christians, here is your meat before you; 
and this know, the deeper you dip it in the 
sauce the better it will relish. But let not un- 
belief teach you such manners as to make you 
leave the best bits behind you. For your lib- 
erty is to eat freely of the best, of the fat, and 
-of the sweet. 

LIII. Of the Goings Out of the Temple. 
As to the comings into the temple, of them 
we have spoken already — namely, of the outer 



and inner court, as also of the doors of the 
porch and temple. The coming in was but 
one strait course, and that a type of Jesus 
Christ, but the goings out were many. John x. 
9; xiv. 6. 

Now, as I said, it is insinuated that the 
goings out are many, answerable to the many 
ways which the children of men have invented 
to apostatize in from God. Christ is the way 
into, but sin the way out of, the temple of 
God. True, I read not of a description of the 
goings out of his house as I read of the 
comings in. Only when they had Athaliah 
out thence, she is said to go out by the way 
by which horses come into the king's stables, 
and there she was slain, as it were upon the 
horse dunghill. 

When Uzziah also went out of his house for 
his transgression, he was cast out of all society, 
and made to dwell in a kind of pest-house 
even to the day of his death. 2 Chron. xxvi. 
20, 21. 

Thus, therefore, though these goings out 
are not particularly described, the judgments 
that followed them that have for their trans- 
gressions been thrust out thence have been 
both remarkable and tremendous; for to die 
upon a dunghill or in a pest-house, and that 
for wicked actions, is a shameful, a disgrace- 
ful thing. And God will still be spreading 
dung upon the faces of such; no greatness 
shall prevent it ; " Yea, and will take them 
away with it. I will drive them out of my 
house," says he; " I will love them no more." 

But what are we to understand in Gospel 
days by going out of the house of the Lord for 
or by sin ? 

I answer, If it be done voluntarily, then 
sin leads you out: if it be done by the holy 
compulsion of the Church, then it is done by 
the judicial judgment of God: that is, they 
are cut off and cast out from thence as a just 
reward for their transgressions. 

Well, but whither do they go that are 
thus gone out of the temple or Church of 
God? 

I answer, Not to the dunghill with Athaliah, 
nor to the pest-house with Uzziah, but to the 
devil; that is the first step, and so to hell, 
without repentance. But if their sin be not 
unpardonable, they may by repentance be re- 
covered and in mercy tread these courts again. 
Now the way to this recovery is to think seri- 
ously what they have done, or by what way 
they went out of the house of God. Hence 
the prophet is bid to show to the rebellious 



SOLOMON'S TEMPLE SPIRITUALIZED. 



307 



house first the goings out of the house, and 
then the goings in. But, I say, first he bids 
show them the goings out thereof. Ezek. xliii. 
10, 11. 

And this is of absolute necessity for the 
recovering of the sinner; for until he that 
has sinned himself out of God's house shall 
see what danger he has incurred to himself by 
this his wicked going out, he will not unfeign- 
edly desire to come in thither again. 

There is another thing as to this point to 
be taken notice of. There is a way by which 
God also doth depart from this house, and 
that also by sin as the occasion. The sin of a 
man will thrust him out, and the sin of men 
will drive God out of his own house. Of this 
you read in Ezek. xi. 22, 23. For this he 
saith, "I have forsaken mine house, I have 
left mine heritage. I have given the dearly 
beloved of my soul into the hand of her 
enemies." 

And this also is dreadful: the great sen- 
tence of Christ upon the Jews lay much in 
these words: "Your house is left unto you 
desolate;" that is* God has left you to bare 
walls and to lifeless traditions. 

Consider, therefore, of this going out also. 
Alas! a church, a true church, is but a poor 
thing if God leaves, if God forsakes it. By a 
true church I mean one that is congregated 
according to outward rule, that has sinned 
God away, as she had almost quite done that 
was of Laodicea. Eev. iii. 

He that sins himself out can find no good 
in the world; and they that have sinned God 
out can find no good in the Church. A church 
that has sinned God away from it is a sad 
lump indeed. You, therefore, that are in 
God's Church take heed of sinning yourselves 
out thence; also take heed that while you 
keep in you sin not God away, for henceforth 
no good is there. " Yea, woe unto them when 
I depart from them," saith God. 

LIV. Of the Singers belonging to the Temple. 
Having thus far passed through the temple, 
I come now to the singers there. The singers 
were many, but all of the Church, either Jews 
or proselytes ; nor was there any, as I know 
of, under the Old Testament worship, admitted 
to sing the songs of the Church, and to cele- 
brate that part of worship with the saints, but 
they who, at least in appearance, were so. The 
songs of Moses, of Deborah, and of those who 
danced before David, with others that you 
read of, they were all performed, either by 



Jews by nature or by such as were proselyted 
to their religion. Ex. xv. 1. And such worship 
then was occasioned by God's appearance for 
them against the power of the Gentiles, their 
enemies. 

But we are confined to the songs of the tem- 
ple, a more distinct type of ours in the Church 
under the Gospel. 

1. The singers then were many, but the 
chief of them in the days of David were — 
David himself, Asaph, Jeduthan, and Heman, 
and their sons. 

2. In David's time the chief of these singers 
were two hundred three score and eight. 
1 Chron xxv. 

These singers of old were to sing their songs 
over the burnt-offering, which was a type of 
the sacrificed body of Christ ; a memorial of 
which offering we have at the Lord's table, the 
consummation of which Christ and his disci- 
ples celebrated with a hymn. Matt. xxvi. 30. 

And as of old they were the Church that did 
sing in the temple, according to institution, to 
God, so also they are by God's appointment to 
be sung by the Church in the new. Hence, 

1. They are said to be the redeemed that 
sing. 

2. The songs that they sing are said to be 
the " songs of their redemption." Rev. v. 9, 10. 

3. They were and are songs that no man can 
sing but they. 

But let us run a little in the parallel : 

1. They were of old appointed to sing that 
were cunning and skilful in songs. And an- 
swerable to that it is said that no man could 
learn our New Testament songs but the hun- 
dred and forty and four thousand which were 
redeemed from the earth. 

2. These songs were sung with harps, psal- 
teries, cymbals, and trumpets — a type of our 
singing with spiritual joy from grace in our 
hearts. 1 Chron. xxv. 6. 

3. The singers of old were to be clothed in 
fine, linen, which fine linen was a type of in- 
nocency and an upright conversation. Hence 
the singers under the New Testament are said 
to be virgins, such in whose mouth was no 
guile, and that were without fault before the 
throne of God. 1 Chron. xv. 27 and Rev. xiv. 
1-6. 

4. The songs sung in the temple were new, 
or such as were compiled after the manner of 
repeated mercies that the Church of God has 
received or were to receive. And answerable 
to this is the Church to sing now new songs, 
with new hearts, for new mercies. 



308 



BTJNYAN'S COMPLETE WORKS. 



New songs, I say, are grounded on new mat- 
ter, new occasions, new mercies, new deliver- 
ances, new discoveries of God to the soul, or 
for new frames of heart ; and are such as are 
most taking, most pleasing, and most refresh- 
ing to the soul. 

5. These songs of old, to distinguish them 
from heathenish ones, were called God's songs, 
the Lord's songs, because taught by him and 
learned of him, and enjoining them to be sung 
to his praise. Hence David said, " God had 
put a new song into his mouth, even praises to 
our God." 

6. These songs also were called songs of Sion 
and the songs of the temple. Ps. cxxxvii. 3. 

And they are so called as they were theirs to 
sing there, I say, of them of Zion and the wor- 
shippers of the temple — I say, to sing in the 
Church, by the Church, to him who is the God 
of the Church, for the mercies, benefits, and 
blessings which she has received from him. 
Sion songs, temple songs, must be sung by 
Sion's sons and temple-worshippers. 

"The redeemed of the Lord shall return and 
come to Zion with songs and everlasting joy 
upon their heads ; they shall obtain joy and 
gladness, and sorrow and sighing shall flee 
away. Therefore they shall come and sing in 
the height or upon the mountains of Zion ; 
and shall flow together thither, to the goodness 
of the Lord. Break forth into singing, ye 
mountains, and let the inhabitants of the rock 
sing." 

To sing to God is the highest worship we 
are capable of performing in heaven ; and it is 
much if sinners on earth, without grace, 
should be capable of performing it, according 
to his institution, acceptably. I pray God 
it be done by all those that now-a-days get 
into churches, in spirit and with understand- 
ing. 

LV. Of the Union of the Holy and Most Holy 
Temple. 

That commonly called the temple of God at 
Jerusalem, considered as standing of two parts, 
was called the outward and inward temple, or 
the holy and most holy place. They were 
built upon one and the same foundation ; 
neither could one go into the holiest but as 
through the holy place. 1 Kings iii. 1. 

The first house — namely, that which we 
have been speaking of — was a type of the 
-Church militant, and the place most holy a 
type of the Church triumphant — I say of the 
Church triumphant, as it is now. 



So, then, the house standing of these two 
parts was a shadow of the Church both in 
heaven and earth. And for that they are 
joined together by one and the same founda- 
tion, it was to show that they above and we be- 
low are yet one and the selfsame house of God. 
Hence they and we together are called " the 
whole family in heaven and earth." 

And hence it is said again that we who be- 
lieve on earth " are come to Mount Sion, to the 
city of the living God, the heavenly Jerusa- 
lem, and to an innumerable company of angels. 
To the general assembly and Church of the 
first-born, which are written in heaven, and to 
the spirits of just men made perfect, and to 
God the judge of all, and to Jesus the media- 
tor of the new covenant, and to the blood of 
sprinkling, that speaketh better things than 
that of Abel." 

The difference, then, betwixt us and them is, 
not that we are really two, but one body in 
Christ in divers places. True we are below 
stairs, and they above ; they in their holiday, 
and we in our working-day clothes ; they in 
harbour, but we in the storm ; they at rest, but 
we in the wilderness ; they singing, as crowned 
with joy; we crying, as crowned with thorns. 
But I say, we are all of one house, one family, 
and are all the children of one Father. 

This therefore we must not forget, lest we 
debar ourselves of much of that which other- 
wise, while here, we have a right unto. Let 
us therefore, I say, remember, that the temple 
of God is but one, though divided, as one may 
say, into kitchen and hall, above and below, 
or holy and most holy place. For it stands 
upon the same foundation, and is called but 
one, the temple of God, which is built upon 
the Lord our Saviour. 

I told you before that none of old could go 
into the most holy but by the holy place, even 
by the veil that made the partition between. 
Ex. xxvi. 33. 

Wherefore, they are deceived that think to 
go into the holiest, which is in heaven, when 
they die, who yet abandon and hate the holy 
place while they live. 

Nay, sirs, the way into the holiest is through 
the holy place ; the way into heaven is through 
the Church on earth, for that Christ is there 
by his word to be received by faith before he 
can by us in person be received in the bea- 
tifical vision. The Church on earth is as the 
house of the women spoken of in the book of 
Esther, where we must be dieted, perfumed, 
and made fit to go into the Bridegroom's 



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309 



chamber, or, as Paul says, "made meet to be 
partakers of the inheritance of the saints in 
light." Esth. iii; Col. i. 12. 

LVI. Of the Holiest or Inner Temple. 

The most holy place was, as I said, a figure 
of heaven itself, consequently a type of that 
where the most special presence of God is, and 
where his face is most clearly seen and the 
glances of his countenance most enjoyed. 
Heb. ix. 23, 24; Ex. xxv. 22; Num. vii. 89. 

The most holy place was dark : it had no 
windows in it, though there were such round 
the chambers ; the more special presence of 
God too on Mount Sinai was in the thick dark- 
ness there. 

1. This holiest therefore being thus made, 
was to show that God, as in heaven, to us on 
earth is altogether invisible, and not to be 
reached otherwise than by faith. For I say 
in that this house had no Avindows, nothing 
therein could be seen by the highest light of 
this world. Things there were only seen by 
the light of the fire of the altar, which was a 
type of the shinings of the Holy Ghost. 1 
Cor. ii. And hence it is said, notwithstanding 
the darkness, " He dwell eth in the light which 
no man can approach unto ; none but the 
high priest, Christ." 1 Tim. vi. 16 ; 1 Pet. iii. 
21, 22. 

2. The holiest therefore was thus built to show 
how different our state in heaven will be from 
this our state on earth. We walk here by our 
light, by the light of a written word ; for that 
is now a light to our feet and a lantern to our 
path. But that place, where there will be no 
written word nor ordinances as here, will yet 
to us shine more light and clear than if all the 
lights that are in the world were put together 
to light one man : " For God is light, and in 
him is no darkness at all ;" and in his light, 
and in the light of the Lamb immediately, we 
shall live and walk and rejoice all the days of 
eternity. 

3. This also was ordained thus, to show that 
we, while in the first temple, should live by 
faith as to what there was or as to what was 
done in the second. Hence it is said as to 
that we walk by faith, not by sight. 2 Cor. 
v. 9. 

The things that are there we are told of, 
even of the ark of the testimony, and mercy- 
seat, and the cherubims of glory, and the 
presence of Christ and of God ; we are, I say, 
told of them by the word, and believe, and are 
taken therewith, and hope to go to them here- 



after ; but otherwise we see them not. There- 
fore we are said to "look not at the things 
which are seen, but at the things which are 
not seen ; for the things that are seen are tem- 
poral, but the things that are not seen are 
eternal." 

4. The people of old were not to look into 
the holiest, lest they died, (Num. xvii. 13,) 
save only their high priest, he might go into 
it; to show that we while here must have a 
care of vain speculations, for there is nothing 
to be seen by us, while here, in heaven, other- 
wise than by God's eternal testament: true, 
we may now come to the holiest, even as nigh 
as the first temple will admit us to come, but 
it must be by blood and faith, not by vain im- 
agination, sense, or carnal reason. 

5. This holiest of all was four square every 
way, both as to the height, length, and breadth. 
To be thus is a note of perfection, as I showed 
elsewhere ; wherefore it was on purpose thus 
built to show us that all fulness of blessedness 
is there, both as to the nature, degree, and 
duration. " So when that which is perfect is 
come, that which is in part shall be done 
away." 

LVII. Of the Veil of the Temple. 
The veil of the temple was a hanging made 
of " blue, and purple, and crimson, and white 
linen, and there were cherubims wrought 
thereon." 

1. This veil was one partition betwixt the 
holy and most holy place ; and I take it it was 
to keep from the sight of the worshippers the 
things most holy when the high priest went in 
thither to accomplish the service of God. Ex. 
xxvi. 33. 

2. The veil was a type of two things. 

1. Of the visible heavens through which 
Christ passed when he went to make an inter- 
cession for us. And as by the veil the high 
priest went out of the sight of the people 
when he went into the holiest of all, so Jesus 
Christ, when he ascended, was by the heavens, 
that great and stretched-out curtain, received 
out of the sight of his people here. Also by 
the same curtain, since it is become as a tent 
for him to dwell in, he is still received, and 
still kept out of our sight ; for now we see him 
not, nor shall until these heavens be rolled to- 
gether as a scroll and pass away like a thing- 
rolled together. Isa. xl. 22. 

3. This is that veil through which, the apos- 
tle saith, Jesus, as the forerunner for us, en- 
tered into the presence of God. For by the 



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veil here also must be meant the heavens or 
the outspread firmament thereof ; as both Mark 
arid Peter say, "He is gone into heaven, and 
is on the right hand of God." 

3. The veil of the temple was made of blue, 
the very colour of the heaven — of purple, and 
crimson, and scarlet also, which are the colour 
of many of the clouds, because of the reflec- 
tions of the sun. But again : 

4. The veil was also a type of the body of 
Christ. For as the veil of the temple when 
whole kept the view of things of the holiest 
from us, but when rent gave place to man to 
look into them, even so the body of Christ 
while whole kept the things of the holiest 
from that view we, since he was pierced, have 
of them. Hence we are said to enter into the 
holiest by faith through the veil — that is to 
say, his flesh. Heb. x. 

But yet, I say, all is by faith ; and indeed 
the rending of the veil that day that Christ 
was crucified did loudly preach this to us. For 
no sooner was the body of Christ pierced but 
the veil of the temple rent in twain from the 
top to the bottom ; and so a way was made for 
a clearer sight of what was there beyond it, both 
in the type and antitype. 

Thus you see that the veil of the temple was 
a type of these visible heavens, and also of the 
body of Christ ; of the first, because he passed 
through it unto the Father ; of the second, be- 
cause we by it have boldness to come to the 
Father. 

I read also of two other veils, as of that 
spread over the face of Moses, to the end that 
the children of Israel should not steadfastly 
behold, and of the first veil of the tabernacle. 
But of these I shall not in this place speak. 

Upon the veil of the temple there were also 
the figures of cherubims wrought, that is, of 
angels ; to show, that as the angels are with us 
here, and wait upon us all the days of our pil- 
grimage in this world, so when we die they 
stand ready, even at the veil, at the door of 
these heavens, to come, when bid, to fetch us 
and carry us away into " Abraham's bosom." 
Luke xvi. 22. 

The veil, then, thus understood, teaches us 
first where Jesus is — namely, not here, but gone 
into heaven, from whence we should wait for 
him. It also teaches us that if we would even 
now discern the glories that are in the holiest 
of all, we must look through Jesus to them, 
even through the veil — that is to say, "his 
flesh." Yea, it teaches us that we may, by 
faith through him, attain to a kind of a pres- 



ence, at least, of the beauty and sweetness of 
them. 

LVIII. Of the Doors of the Inner Temple. 

1. Besides the veil, there was a door to the 
inner temple, and that door was made of olive 
tree ; " and for the entering in of the oracle, 
he made doors of olive tree. The two doors 
also of the olive tree, and he carved upon them 
cherubims, and palm trees, and flowers, and 
overlaid them with gold, and spread gold upon 
the cherubims and upon the palm tree." 

2. These doors were a tyj^e of the gate of 
heaven, even of that which lets into the eter- 
nal mansion-house that is beyond that veil. I 
told you before that the veil was a type of the 
visible heavens which God spread out as a cur- 
tain, and through which Christ went when he 
ascended to the right hand of the Father. 

3. Now, beyond this veil, as I said, I find a 
door, a gate opening with two leaves, as afore 
we found at the door of the outward temple. 
These are they which the Psalmist calls to 
when he saith, "Lift up your heads, ye gates, 
and be ye lift up, ye everlasting doors, and the 
King of glory shall come in." 

4. The doors of the temple were made of fir, 
but these, as you see, were made of olive, to 
show us by that fat tree, that rich type, with 
what glory we shall meet who shall be counted 
worthy to enter at these gates. The olive tree 
has its name from the oil and fatness of its na- 
ture, and the doors that let into the holiest 
were made of this olive tree. 

5. Cherubims were also carved upon these 
doors, to show that as the angels met us at the 
temple door, and as they wait upon us in the 
temple, and stand also ready at the veil, so 
even at the gate of the mansion-house they 
will be also ready to give us a welcome thither, 
and to attend us into the presence-chamber. 

6. Palm trees also, as they were carved upon 
the temple doors, so we also find them here be- 
fore the oracle, upon the doors that let in 
thither, to show that as Christ gave us the vic- 
tory at our first entering into faith, so he will 
finish that victory by giving of us eternal sal- 
vation. Thus he is the author and finisher of 
our faith. For as sure as at first we received 
the palm branch by faith, so surely shall we 
wear it in our hands, as a token of his faith- 
fulness in the heaven of heavens, for ever. 
Rev. vii. 9. 

7. Open flowers are also carved here, to show 
that Christ, who is the door to glory as well as 
the door to grace, will be precious to us at our 



SOLOMON'S TEMPLE SPIRITUALIZED. 



311 



entering in thither, as well as at the first step 
we took thitherward in a sinful, miserable 
world. Christ will never lose his sweet scent 
in the nostrils of his Church. He is most 
sweet now, will be so at death, and sweetest of 
all when by him we shall enter into that man- 
sion-house prepared for us in heaven. 

8. The palm tree and open flowers may also 
be a type of the precious ones of God who 
shall be counted worthy of his kingdom — the 
one of the uprightness of their hearts, the other 
of the good savour of their lives. " The up- 
right shall dAvell in thy presence ; and to him 
that ordereth his conversation aright I will 
show the salvation of God." Ps. cxl. 13. 

9. Thus sweet in earth, sweet in heaven; 
and he that yields the fruit of the Gospel here 
shall find it for himself and his eternal com- 
fort at the gates of glory. 

10. All these were overlaid with gold, as you 
may say, and so they were at the door of the 
first house. True, but observe here we have 
an addition. Here is gold upon gold. Gold 
laid on them, and then gold spread upon that. 
He overlaid them with gold, and then spread 
gold upon them. The Lord gives grace and 
glory. Ps. Ixxxiv. 11. Gold and gold. Gold 
spread upon gold. Grace is gold in the leaf, 
and glory is gold in plates. Grace is thin gold, 
glory is gold that is thick. Here is gold laid 
on, and gold spread on that, and that both 
upon the palm trees and the cherubims. Gold 
upon the palm trees — that is, on the saints ; 
gold upon the cherubims — that is, upon the 
angels. For, I doubt not but that the angels 
themselves shall receive additional glory for 
the service with which they have served Christ 
and his Church on earth. 

11. The angels are God's harvest-men, and 
doubtless he will give them good wages, even 
glory upon their glory then. Matt. xiii. 38, 39 ; 
xxiv. 31 ; John iv. 36. 

12. You know harvest-men used to be paid 
well for gathering in the corn, and I doubt not 
but so shall these when the great ingathering 
is over. But what an entrance into life is 
here ! Here is gold upon gold at the door, at 
oar first step into the kingdom. 

LIX. Of the Golden Nails of the Inner Temple. 

I shall not concern myself with all the nails 
of the temple, as of those made with iron, &c, 
(1 Chron. xxii. 3,) but only with golden ones, 
of which you read, (2 Chron. iii. 4,) where he 
saith, "And the weight of the nails was fifty 
shekels of gold." These nails, as I conceive, 



were all fastened to the place most holy, and 
of form most apt to that of which they were a 
figure. 

1. Some of them represented Christ Jesus 
our Lord as fixed in his mediatory office in the 
heavens ; wherefore in one place, when the 
Holy Ghost speaks of Christ as he sprang from 
Judah to be a mediator, saith, " Out of him 
came the corner, (the corner-stone,) out of him 
the nails." 

Now, since he is here compared to a nail, a 
golden nail, it is to show that as a nail, by 
driving, is fixed in his place, so Christ by God's 
oath is made an everlasting priest. Heb. vii. 
25. Therefore, as he saith again, the nail, the 
Aaronical priesthood, that was fastened in a 
sure place, should be removed, be cut down, 
and fall, so he who has the key of David, 
which is Christ, (Rev. iii. 7,) shall by God, 
"as a nail fastened in a sure place, abide;" 
therefore he says again, " And he shall be for 
a glorious throne or mercy-seat to his Father's 
house." And moreover, " That they shall 
hang on him," as on a nail, " all the glory of 
his Father's house, the offspring, and the issue, 
all vessels of small quantity, from the vessels 
of cups, even to the vessels of flagons ;" accord- 
ing to that which is written, " And they sang 
a new song to the Lamb that was slain, saying, 
Thou art worthy," &c. 

And therefore it is again that Christ, under 
the similitude of a nail, is accounted by saints 
indeed their great pledge or hope, as he is in 
heaven, of their coming thither. Hence they 
said of old, " God has given us a nail in his 
holy place" — "a nail," says the line; "a pin, 
a constant and sure abode," says the margin. 
Now, this nail in his holy place, as was showed 
before, is Christ — Christ as possessed of heaven, 
and as abiding and ever living therein for us. 

Hence he is called, as there, our head, our 
life, and our salvation ; and also we are said 
there to be set down together in him. Eph. i. 
23; Col. iii. 3; Eph. ii. 5, 6. 

2. Some of these nails were types of the holy 
words of God, which for ever are settled in 
heaven. Types, I say, of their yea and amen. 
Hence Solomon, in another place, compares 
the words of the wise God, to "goads and nails 
fastened by the masters of the assemblies which 
are given from one shepherd." 

They are called "goads," because as such 
prick the oxen on in their drawing, so God's 
words prick Christians on in their holy duties. 
They are called " nails " to show that as nails, 
when fastened well in a sure place, are not 



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easily removed, so God's words by his will 
stand firm for ever. The masters of the assem- 
blies are, first, the apostles. The one Shepherd 
is Jesus Christ. Hence the Gospel of Christ 
is said to be everlasting, to abide for ever, and 
to be more steadfast than heaven and earth. 

The Lord Jesus then, and his holy words, 
are the golden nails of the temple, and the 
fixing of these nails in the temple was to show 
that Christ is the same to-day, yesterday, and 
for ever, and that his words abide and remain 
the same for ever and ever. He then that 
hath Christ hath a nail in the holiest : he that 
hath a promise of salvation hath also a nail in 
heaven, a golden nail in heaven. 

LX. Of the Floor and Walls of the Inner 
Temple. 

1. The floor of the oracle was overlaid with 
cedar, and so also were the walls of this house. 
"He built twenty cubits on the sides of the 
house, both the floor and the walls with boards 
of cedar. He even built for it within, for the 
oracle, for the most holy place." 

2. In that he doth tell us with what it was 
ceiled, and doth also thus repeat, saying, " for 
the oracle, for it within, even for the most holy 
place," it is because he would have it noted 
that this only is the place that thus was done. 

3. Twenty cubits — that was the length, and 
breadth, and height of the house ; so that by 
his thus saying he teacheth that thus it was 
built round about. 

4. The cedar is, if I mistake not, the highest 
of the trees. Ezek. xxxi. 3-8. 

Now in that it is said the house, the oracle, 
'•'was ceiled round about therewith," it may 
be to show that in heaven, and nowhere else, 
is the height of all perfection. 

Perfection is in the>Church on earth, but 
not such as is in heaven. 

1. There is a natural perfection, and so a 
penny is as natural silver as is a shilling. 

2. There is a comparative perfection, and so 
one thing may be perfect and imperfect at the 
same time, as a half crown is more than a 
shilling, yet less than a crown. 

3. There is also that which we call the ut- 
most perfection, and that is it which cannot be 
added to or taken from him ; and so God only 
is perfect. 

Now heavenly glory is that which goes be- 
yond all perfection on the earth, as the cedar 
goes beyond all trees for height. Hence God, 
when he speaks of his own excellency, sets it 
forth by its height — the high God, the most 



High, and the high and lofty one, and the 
Highest. 

These terms also are ascribed to this house, 
for that it was the place where utmost perfec- 
tion dwelt. 

I take, therefore, the cedar in this place to 
be a note of perfection, even the cedar with 
which this house was ceiled. 

For since it is the wisdom of God to speak 
to us ofttimes by trees, gold, silver, stones, 
beasts, fowls, fishes, spiders, ants, frogs, flies, 
lice, dust, &c, and here by wood, how should 
we by them understand his voice if we count 
there is no meaning in them? 

"And the cedar of the house within was 
carved with knops and flowers." All was 
cedar; there was no stone seen. 1 Kings 
ix. 18. 

Knops and flowers were they with which the 
golden candlestick was adorned, as you read 
in Ex. xxv. 

The candlestick was a type of the Church, 
and the knops and flowers a type of her orna- 
ments. But what! must heaven be hanged 
round about with the ornaments of saints, 
with the fruits of their graces? Well, it is 
certain that something more than ordinary 
must be done with them, since they are 
" admitted to follow them into the holy place," 
and since it is said they shall have a far more 
exceeding and eternal weight of glory be- 
stowed on them for them in the heavens. 2 
Cor. iv. 16, 17. 

"All was cedar; there was no stone seen." 
Take stone in the type for that which was 
really so, and in the antitype for that which is 
so mystically, and then it may import to us 
that in heaven, the antitype of this holiest, 
there shall never be any thing of hardness of 
heart in them that possess it for ever. All 
imperfection ariseth from the badness of the 
heart, but there will be no bad hearts in glory. 
No shortness in knowledge, no crossness of dis- 
position, no workings of lusts or corruptions 
will be there — no, not throughout the whole 
heavens. Here, alas ! they are seen, and that 
in the best of saints, because here our light is 
mixed with darkness; but there will be no 
night nor any stone seen. 

" And the floor of the house was overlaid 
with gold." 1 Kings vi. 30. This is like that 
of which we read of the New Jerusalem that 
is to come from God out of heaven — says the 
text, " The street of the city was pure gold" — 
and like that of which you read in Exodus. 
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SOLOMON'S TEMPLE SPIRITUALIZED. 



313 



as it were a paved work of sapphire stone, 
and as it were the body of the heaven in its 
clearness." 

All the visions were rich, but this the 
richest, that the floor of the house should be 
covered or overlaid with gold. The floor and 
street are walking-places, and how rich will 
our steps be then! Alas! here we sometimes 
step into the mire, and then again stumble 
upon blocks and stones. Here we sometimes 
fall into the holes, and have our heel often 
catched in a snare; but there, there will be 
none of these ! Gold ! gold ! all will be gold 
and golden perfections when we come into the 
holy place ! Job at best took but his steps in 
butter, but we then shall take all our steps in 
the gold of the sanctuary. 

LXI. Of the Ark of the Covenant which was 
placed in the Inner Temple. 

In the word I read of three arks: to wit, 
Noah's ark, that in which Moses was hid, and 
the ark of the covenant of God. Gen. vi. 14 ; 
Ex. ii. 3, 5. But it is the ark of the covenant 
of which I shall now speak. 

" The ark was made of shittim wood ; two 
cubits and a half was the length thereof, and 
one cubit and a half the breadth thereof, and 
a cubit and a half the height thereof. It was 
overlaid with pure gold within and without, 
and a crown of gold was made for it round 
about." 

1. This ark was called "the ark of the 
covenant," as the first that you read of was 
called Noah's, because as he in that was kept 
from being drowned, so the tables of the cove- 
nant were kept in this from breaking. 

2. This ark in this was a type of Christ, for 
that in him only, and not in the hand of 
Moses, these tables were kept whole. Moses 
brake them, the ark keeps them. 

3. Not only that wrote on two tables of 
stone, but that also called " the ceremonial," 
was put into the ark to be kept. The two 
tables were put into the midst of the ark to 
answer to this, Thy law is within my heart to 
do it. But the ceremonial w T as put into the 
side of the ark, to show that out of the side 
of Christ must come that which must answer 
that ; for out thence came blood and water — 
blood, to answer the purifyings and rinsings 
of that law. 

The ceremonies therefore were lodged in the 
side of the ark, to show that they should be 
answered out of the side of Jesus Christ. Ex. 
xxv. 16, 17. 



4. The ark had the name of God put upon 
it; yea, it was called "the strength of God 
and his glory," though made of wood. And 
Christ is God both in name and nature, though 
made flesh ; "yea more, made to be sin for us." 
2 Sam. vii. 2. 

5. The ark was carried upon men's shoulders 
this way and that, to show how Christ should 
be carried and preached by his apostles and 
ministers into all parts of the world. Ex. 
xxv. 14. 

6. The ark had these testimonies of God's 
presence accompanying it, as had no other 
ceremony of the law ; and Christ had those 
signs and tokens of his presence with him, as 
never had man either in Law or Gospel. This 
is so apparent it needs no proof. And now for 
a few comparisons more : 

1. It was at that that God answered, the 
people when they were wont to come to in- 
quire of him ; and in these last days God has 
spoken to us by his Son. 

2. At the presence of the ark the waters of 
Jordan stood still till Israel, the ransomed of 
the Lord, passed over from the wilderness to 
Canaan ; and it is by the power and presence 
of Christ that we pass over death, Jordan's 
antitype, from the wilderness of this world to 
heaven. 

3. Before the ark the walls of Jericho fell 
down ; and at the presence of Christ shall all 
high towers, and strongholds, and hiding-places 
for sinners be razed and dissolved at his com- 
ing. Isa. vi. 20. 

4. Before the ark Dagon fell, that idol of 
the Philistines ; and before Christ Jesus devils 
fell, those gods of all those idols. And he 
must reign till all his enemies be put under 
his feet, and until they be made his footstool. 
1 Sam. v. 1-4. 

5. The Philistines were also plagued for 
meddling with the ark while they abode un- 
circumcised; and the wicked will one day be 
most severely plagued for their meddling with 
Christ with their uncircumcised hearts. 1 Sam. 
v. 6-13. 

6. God's blessing was upon those that enter- 
tained the ark as they should; and much more 
is and will his blessing be upon those that so 
embrace and entertain his Christ and profess 
his name sincerely. 2 Sam. vi. 11. 

7. When Uzza put forth his hand to stay the 
ark when the oxen shook it, as despairing of 
God's protection of it without a human help, 
he died before the Lord; even so will all those 
do (without repentance) who use unlawful 



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means to promote Christ's religion and to sup- 
port it in the world. 1 Chron. xiii. 9, 10. 

8. The ark, though thus dignified, was of 
itself but low — but a cubit and a half high : 
also Christ, though he was the glory of heaven 
and of God, yet made himself of no reputa- 
tion and was found in the likeness of a man. 

9. The ark had a crown of gold round about 
upon it, to show how Christ is crowned by his 
saints by faith, and shall be crowned by them 
in glory, for all the good he hath done for 
them; as also how all crowns shall one day 
stoop to him and be set upon his head. This 
is showed in the type (Zech. vi. 11, 14) and in 
the antitype. Rev. iv. 10. 

10. The ark was overlaid with gold within 
and without, to show that Christ was perfect 
in inward grace and outward life, in spirit and 
righteousness. John i. 

11. The ark was placed under the mercy- 
seat, to show that Jesus Christ, as Eedeemer, 
brings and bears, as it were upon his shoulders, 
the mercy of God to men, even " in the body 
of his flesh, through death." 

12. When the ark was removed far from the 
people the godly went mourning after it; and 
when Christ is hid or taken from us, " then we 
mourn in those days." 

13. All Israel had the ark again after their 
mourning time was over ; and Christ, after his 
people have sorrowed for him a while, will see 
them again, "and their hearts shall rejoice." 

By all these things, and many more that 
might be mentioned, it is most evident that 
the ark of the testimony was a type of Jesus 
Christ ; and take notice a little of that which 
follows, namely, that the ark at last arrived at 
the place most holy. Heb. ix. 3, 4. 

That is, after its wanderings ; for the ark was 
first made to wander like a non-inhabitant 
from place to place; now hither, and then 
thither; now in the hands of enemies, and 
then abused by friends ; yea, it was caused to 
rove from place to place, as that of which the 
world was weary. I need instance to you, for 
proof, none other place than the 5th, 6th, and 
7th chapters of the first book of Samuel ; and, 
answerable to this, was our dear Lord Jesus 
posted backwards and forwards hither and 
thither, by the force of the rage of his ene- 
mies. 

1. He was hunted into Egypt so soon as he 
was born. Matt. ii. 

2. Then he was driven to live in Galilee fhe 
space of many years. 

3. Also, w T hen he showed himself to Israel, 



they drove him sometimes into the wilderness, 
sometimes into the desert, sometimes into the 
sea, and sometimes into the mountains; and 
still in every one of these places he was either 
haunted or hunted by new enemies. 

And, last of all, the Pharisees plot for his 
life; Judas sells him, the priests buy him, 
Peter denies him, his enemies mock, scourge, 
buffet, and much abuse him. In fine, they get 
him condemned, and crucified, and buried; 
but, at last, God commanded and took him to 
his place, even within the veil, and sets him 
to bear up the mercy-seat, where he is to this 
very day ; being our ark to save us, as Noah's 
did him, as Moses' did him; yea, better, as 
none but Christ doth save his own. 

LXII. Of the placing of the Ark in the Holiest or 
Inner Temple. 

1. The ark, as we have said, and as the text 
declares, when carried to its rest, was placed 
in the inner temple, or in the most holy place, 
even under the "wings of the cherubims." 
"And the priests brought in the ark of the 
covenant of the Lord unto his place, to the 
oracle of the house, unto the most holy place, 
even under the wing of the cherubims." 

2. Before this, as was said afore, the ark was 
carried from place to place, and caused to 
dwell in a tent under curtains, as all our 
fathers did; to show that Christ, as we, was 
made for a time to wander in the world, in 
order to his being possessed of glory. 

3. But now, when the ark was brought into 
the holiest, it is said to be brought into its 
place. This world, then, was not Christ's 
place; he was not from beneath, he came from 
his Father's house; wherefore while here he 
was not at his place, nor could be until he as- 
cended up where he was before. John viii. 23. 

4. Christ's proper place, therefore, is the 
holiest — his proper place as God, as Priest, as 
Prophet, as King, and as the Advocate of his 
people. Here, with us, he has no more to do, 
in person, as mediator. If he were on earth 
he should not be a priest, &c. His place and 
work is now above with his Father and before 
the angels. 

5. It is said the ark was brought to the 
oracle of the house ; Solomon was content to 
say it was brought into the holiest; but he 
saith his place was the oracle, the holy oracle 
— that is, the place of hearing: for he, when 
he ascended, had somewhat to say to God on 
the behalf of his people. To the oracle— that 
is, to the place of revealing; for he also was 



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315 



there to receive, and from thence to reveal to 
his Church on earth, something that could not 
be made manifest but from this holy oracle. 
There, therefore, he is with the two tables of 
testimony in his heart, as perfectly kept; he 
also is there with the whole fulfilling of the 
ceremonial law in his side, showing and plead- 
ing the perfection of his righteousness and the 
merit of his blood with his Father ; and to re- 
ceive and to do us good, who believe in him, 
how well pleased the Father is with what he 
has done in our behalf. 

6. "Into the most holy place." By these 
words is showed whither also the ark went when 
it went to take up its rest. And in that this 
ark was a type of Christ in this, it is to show 
or further manifest that what Christ doth now 
in heaven, he doth it before his Father's face. 
Yea, it intimates that Christ even there makes 
his appeals to God concerning the worth of 
what he did on earth — to God the Judge of all : 
I say, whether he ought not, for his suffering's 
sake, to have granted to him his whole desire 
as Priest and Advocate for his people. 

" Wilt thou," said Festus to Paul, " go up to 
Jerusalem, and there be judged of these things 
before me?" Why, this our blessed Jesus was 
willing, when here, to go up to Jerusalem to 
be judged; and being misjudged there, he 
made his appeal to God; and is now gone 
thither, even into the holy place, even to him 
that is judge of all, for his verdict upon his 
doing, and whether the souls for whom he be- 
came undertaker, to bring them to glory, have 
not by him a right to the kingdom of 
heaven. 

7. " Under the wings of the cherubims." 
This doth further confirm our words ; for, 
having appealed from earth to heaven, as the 
ark was set under the wings of the cherubims, 
so he, in his interceding with God and pleading 
his merits for us, doth it in the presence and 
hearing of all the angels in heaven. 

And thus much of the ark of the covenant 
and of its antitype. We come next to speak 
of the mercy-seat. 

LXIII. Of the Mercy-Seat, and how it was placed 
in the Holy Temple. 

The mercy-seat was made in the wilderness, 
but brought up by Solomon after the temple 
was built, with the rest of the holy things. 2 
Chron. v. 2-10. 

The mercy-seat, as I have showed of the 
ark, was but low : " Two cubits and a half was 
the length, and a cubit and a half the breadth 



thereof ;" but the height thereof " was without 
measure." 

1. The length and breadth of the mercy-seat 
is the same with that of the ark, perhaps to 
show us that the length and breadth of the 
mercy of God to his elect is the same with the 
length and breadth of the merits of Christ. 
Ex. xxv. 10, 17. 

Therefore, we are said to be justified in him, 
blessed in him, even according to the purpose 
which God purposed in him. 

2. But in that the mercy-seat is without 
measure as to the height, it is to show that 
would God extend it, it is able to reach even 
them that fall from heaven, and to save all that 
ever lived on earth, even all that are now in 
hell. For there is not only bread enough for 
them that shall be saved, but bread enough 
and to spare. Luke xv. 17. 

" And thou shalt," says God, " put the mercy- 
seat above upon the ark." Thus he said to 
Moses, and this was the place which David as- 
signed for it. 

Now, its being by God's ordinance placed 
thus, doth teach us many things : 

1. That mercy's foundation to us is Christ. 
The mercy-seat was set upon the ark of the 
testimony, and there it rested to us -ward. 
Justice would not, could not, have suffered us 
to have had any benefit by mercy had it not 
found an ark, a Christ, to rest upon. " Deliver 
them," saith God, " from going down into the 
pit : I have found a ransom." 

2. In that it was placed above it doth show 
also that Christ was of mercies ordaining a 
fruit of mercy. Mercy is above, is the ordain- 
er ; God is love, and sent of love his Son to be 
the Saviour and propitiation for our sins. John 
iii. 16 ; 1 John iv. 10. 

3. In that the mercy-seat and ark were thus 
joined together, it also shows that without 
Christ mercy doth not act. Hence, when the 
priest came of old to God for mercy, he did 
use to come into the holy place with blood ; 
yea, and did use to sprinkle it upon the mercy- 
seat, and before it, seven times. Take away 
the ark, and the mercy-seat will fall, or come 
greatly down at least; so take away Christ, 
and the floodgate of mercy is let down and the 
current of mercy stopt. This is true; for so 
soon as Christ shall leave off" to mediate will 
come the eternal judgment. 

4. Again, in that the mercy-seat was set 
above upon the ark, it teacheth us to know that 
mercy can look down from heaven, though the 
law stand by and looks on ; but then it must 



316 



BUNYAN'S COMPLETE WORKS. 



be in Christ, as kept there and fulfilled by him 
for us. The law out of Christ is terrible as a 
lion ; the law in him is meek as a lamb. The 
reason is for that it finds in him enough to an- 
swer for all their faults that come to God for 
mercy by him. " Christ is the end of the law 
for righteousness ;" and if that be true, the law 
for that can look no further, whoever comes to 
God by him. The law did use to sentence 
terribly, until it was put into the ark to be 
kept ; but after it was said, " It is there to be 
kept," we read not of it as afore. 

5. Let them then that come to God for mercy 
be sure to come to him by the ark, Christ. For 
grace, as it descends to us from above the 
mercy-seat, so that mercy-seat doth rest upon 
the ark. Wherefore, sinner, come thou for 
mercy that way, for there, if thou meetest with 
the law, it can do thee no harm ; nor can 
mercy, shouldst thou elsewhere meet it, do thee 
good. 

Come, therefore, and come boldly to the 
throne of grace, this mercy-seat, thus borne up 
by the ark, and " obtain mercy, and find grace 
to help in time of need." 

Wherefore, the thus placing of things in the 
holiest is admirable to behold in the word of 
God ; for that indeed is the glass by and through 
which we must behold this glory of the Lord. 
Here we see the reason of things ; here we see 
how a just God can have to do, and that in a 
way of mercy, with one that has sinned against 
him : it is because the law has been kept by 
the Lord Jesus Christ; for, as you see, the 
mercy-seat stands upon the ark of the cove- 
nant, and there God acts in a way of grace to- 
wards us. 

LXIV. Of the Living Waters of the Lnner 
Temple. 

Although, in the holy relation of the build- 
ing of the temple, no mention is made of these 
waters, but only of the mount on which, and 
of the materials with which, the king did build 
it, yet it seems to me that in that mount, and 
there too where the temple was built, there was 
a spring of living water. This seems more 
than probable by Ezek. xlvii. 1, where he 
saith, " He brought me to the door of the 
house, and behold waters issued out from 
under the threshold of the house eastward; 
for the fore-front of the house stood toward 
the east, and the waters came down from 
under, from the right side of the house, at the 
south side of the altar." 

So again Joel iii. 18 : " And a fountain shall 



come forth of the house of the Lord, and shall 
water the valley of Shittim." Nor was the 
spring, wherever was the first appearance of 
these holy waters, but in the sanctuary, which 
is the holiest of all, (Ezek. xlvii. 12,) where 
the mercy-seat stood, which in Revelations is 
called " The throne of God and of the Lamb." 
Ch. xxii. 1, 2. 

This also is that which the prophet Zech- 
ariah means when he says, "Living waters 
shall go forth from Jerusalem, half of them 
toward the former sea, and half of them toward 
the hinder sea," &c. They are said to go forth 
from Jerusalem, because they came down to 
the city from out of the sanctuary, which stood 
in Jerusalem. 

This is that which, in another place, is called 
a river of water of life, because it comes forth 
from the throne, and because it was at the 
head of it, as I supposed, used in and about 
temple worship. It was with this, I think, 
that the molten sea and the ten lavers were 
filled, and in which the priests washed their 
hands and feet when they went into the temple 
to do service; and that also in which they 
washed the sacrifices before they offered them 
to God ; yea, I presume all the washings and 
rinsings about their worship was with this 
water. 

This water is said, in Ezekiel and Revela- 
tions, to have the tree of life grow on the banks 
of it, (Ezek. xlvii. ; Rev. xxii.,) and was a type 
of the Word and Spirit of God, by which both 
Christ himself sanctified himself in order to 
his worship as high priest ; and also this water 
is that which heals all those that shall be saved, 
and by which, they being sanctified thereby 
also, do all their works of worship and service 
acceptably, through Jesus Christ our Lord. 

This water, therefore, is said to go forth into 
the sea, the world, and to heal its fish, the sin- 
ners, therein ; yea, this is that water of which 
Christ Jesus our Lord saith, " Whosoever shall 
drink thereof shall live for ever." 

LXV. Of the Chains which were in the Oracle 
or Lnner Temple. 

As there were chains on the pillars that 
stood before the porch of the temple and in 
the first house, so like unto them there were 
chains in the holiest, here called the oracle. 

These chains were not chains in show, or as 
carved on wood, &c, but chains indeed, and 
that of gold ; and they were prepared to make 
a partition " before the oracle within." 1 Kings 
vi. 21 ; 2 Chron. iii. 16. 



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317 



I told you before that the holiest was called 
the oracle ; not because, in a strict sense, the 
whole of it was so, but because such answer of 
God was there as was not in the outward tem- 
ple ; but I think that the ark and mercy -seat 
was, indeed, more especially that called the 
oracle ; " for there will I meet with thee," saith 
God, "and from above that will T commune 
with thee." When David said, " I lift my 
hands towards thy holy oracle," he meant not 
so much towards the holiest house as towards 
the mercy-seat that was therein. Or, as he 
saith in the margin, " Toward the oracle of thy 
sanctuary." 

1. When, therefore, he saith " before the or- 
acle," he means these chains were put in the 
most holy place, before the ark and mercy-seat, 
to give Aaron and his sons to understand that 
an additional glory was there ; for the ark and 
mercy-seat were preferred before that holy 
house itself, even as Christ and the grace of 
God is preferred before the highest heavens. 
"The Lord is high above all nations, and his 
glory is above the heavens." 

So, then, the partition that was made in this 
house by these chains, these golden chains, 
was not so much to divide the holy from the 
place most holy, as to show that there is in the 
holiest house that which is yet more worthy 
than it. 

The holiest was a type of heaven, but the 
ark and mercy-seat were a type of Christ, and 
of the mercy of God to us by him ; and I trow 
any man will conclude, if he knows what he 
says, that the God and Christ of heaven are 
more excellent than the house they dwell in. 
Hence David said again, " Whom have I in 
heaven but thee ?" For thou art more excel- 
lent than they. 

For though that which is called heaven 
would serve some, yet, though God himself 
was out of it, yet none but the God of heaven 
will satisfy a truly gracious man : it is God 
that the soul of this man thirsteth for ; it is 
God that is his exceeding joy. 

These chains, then, as they made the parti- 
tion in the most holy place, may teach us that 
when we shall be glorified in heaven we shall 
yet, even then and there, know that there will 
continue an infinite disproportion between God 
and us. The golden chains that are there will 
then distinguish the Creator from the creature. 

For we, even we which shall be saved, shall 
yet retain our own nature, and shall still con- 
tinue finite beings ; yea, and shall there also 
see a disproportion between our Lord, our 



head, and us ; for though now we arc, and also 
then shall be, like him as to his manhood, yea, 
and shall be like him also as being glorified 
with his glory, yet he shall transcend, and go 
beyond us, as to degree and splendour, as far 
as ever the highest king on earth did shine 
above the meanest subject that dwelt in his 
kingdom. 

Chains have of old been made use of as 
notes of distinction, to show us who are bond- 
men and who free ; yea, they shall at the day 
of judgment be a note of distinction of bad and 
good, even as here they will distinguish the 
heavens from God, and the creature from the 
Creator. 2 Pet. ii. 4 ; Jucle 6. 

True, those are chains of sin and wrath, but 
these chains of gold; yet these chains, even 
these chains also, will keep creatures in their 
place, that the Creator may have his glory, 
and receive those acknowledgments there from 
them which is due unto his majesty. Rev. iv. ; 
v. 11-15. 

LXVI. Of the High Priest, and of his Office in 
the Inner Temple. 

When things were thus ordained in the 
house most holy, then went the high priest in 
thither, according as he was appointed to do 
his office, which was to burn incense in his 
golden censer, and to sprinkle with his finger 
the blood of his sacrifice for the people upon 
and above the mercy-seat. Ex. xxx. 7, 10. 

Now for this special work of his he had pe- 
culiar preparations: 

1. He was to be washed in water. 

2. Then he was to put on his holy garments. 

3. After that he was to be anointed with 
holy oil. 

4. Then an offering was to be offered for 
him, for the further fitting of him for his office. 

5. The blood of this sacrifice must be put, 
some of it upon his right ear, some on the 
thumb of his right hand, and some on the 
great toe of his right foot. 

This done, some more of the blood, with the 
anointing oil, must be sprinkled upon him and 
upon his garment, for after this manner must 
he be consecrated to his work as high priest. 
Ex. xxix. 

His being washed in water was to show the 
purity of Christ's humanity. 

His curious robes were a type of all the per- 
fections of Christ's righteousness. 

The holy oil that was poured on his head 
was to show how Christ was anointed with the 
Holy Ghost unto his work as priest. 



318 



BUNYAN'S COMPLETE WORKS. 



The sacrifice of his consecration was a type 
of that offering Christ offered in the garden, 
when he mixed his sweat with his own blood, 
and tears, and cries— when " he prayed to Him 
that was able to save him, and was heard in 
that he feared;" for with his blood, as was 
Aaron with the blood of the bullock that was 
slain for him, was this blessed one besmeared 
from head to foot, when his sweat, as great 
drops or dodders of blood, fell down from head, 
and face, and whole body to the ground. 
Luke xxii. 44 ; Heb. x. 20. 

When Aaron was thus prepared, then he 
offered his offering for the people and carried 
the blood within the veil. Lev. xvi. The which 
Christ Jesus also answered when he offered his 
own body without the gate, and then carried 
his blood into the heavens and sprinkled it 
before the mercy-seat. Heb. xiii. 11, 12. 

For Aaron was a type of Christ ; his offering 
a type of Christ's offering his body ; the blood 
of the sacrifice, a type of the blood of Christ ; 
his garments, a type of Christ's righteousness : 
the mercy-seat, a type of the throne of grace; 
the incense, a type of Christ's praise ; and the 
sprinkling of the blood of the sacrifice upon 
the mercy-seat, a type of Christ's pleading the 
virtue of his sufferings for us in the presence 
of God in heaven. 

" Wherefore, holy brethren, partakers of the 
heavenly calling, consider the apostle and high 
priest of our profession, Christ Jesus; and 
seeing we have a great high priest, that is 
passed into the heavens, Jesus the Son of God, 
let us hold fast our profession ; for we have not 
an high priest which cannot be touched with 
the feeling of our infirmities, but was in all 
points tempted as we are, yet without sin. 
Let us, therefore, come boldly to the throne 
of grace, that we may obtain mercy and find 
grace to help in time of need. For every high 
priest taken from among men is ordained for 
men in things pertaining to God, that he may 
offer both gifts and sacrifices for sin ; who can 
have compassion on the ignorant and on them 
that are out of the way, for that he himself 
also is compassed with infirmity. 

" This then is our high priest ; and he was 
made so, not after the law of a carnal com- 
mandment, but after the power of an endless 
life : for Aaron and his sons were made priests 
without an oath, but this with an oath by Him 
that said unto him, The Lord sware and will 
not repent: thou art a priest for ever after the 
order of Melchisedec. 

" By so much was Jesus made the surety of 



a better testament ; and they truly were many 
priests, because they were not suffered to con- 
tinue by reason of death, but this man, be- 
cause he continueth ever, hath an unchangeable 
priesthood. Wherefore he is able to save them 
to the uttermost that come to God by him, 
seeing he ever liveth to make intercession for 
them. 

" For such an high priest became us, who is 
holy, harmless, undefiled, separate from sin- 
ners, and made higher than the heavens ; who 
needeth not daily, as those high priests, to 
offer up sacrifice, first for his own sins, and 
then for the sins of the people ; for this he did 
once when he offered up himself. For the law 
maketh men high priests which have infirm- 
ities ; but the word of an oath, which was since 
the law, maketh the Son, who is consecrated 
for evermore. 

" Now of the things which we have spoken 
this is the sum : We have such an high priest 
who is set down on the right hand of the 
throne of the Majesty in the heavens ; a minis- 
ter of the sanctuary and of the new tabernacle, 
which the Lord pitched, and not man. For 
every high priest is ordained to offer sacrifices ; 
wherefore it is of necessity that this man have 
somewhat also to offer. For if he were on 
earth, he should not be an high priest ; seeing 
that there are priests that offer gifts according 
to the law, who serve unto the example and 
shadow of heavenly things, as Moses was ad- 
monished when he was about to make the 
tabernacle : for, See, saith he, that thou make 
all things according to the pattern showed 
thee in the mount. 

"But Christ being an high priest of good 
things to come by a greater and more perfect 
tabernacle, that is to say, not of this building, 
neither by the blood of bulls and calves, but 
by his own blood, he entered in once into the 
holy place, having obtained eternal redemp- 
tion for us. For if the blood of goats, bulls, 
and ashes of an heifer sprinkling the unclean, 
sanctifieth to the purifying of the flesh, how 
much more shall the blood of Christ, who 
through the eternal Spirit offered himself 
without spot to God, purge your consciences 
from dead works to serve the living God ? 

"For Christ is not entered into the holy 
places made with hands, which are the figures 
of the true ; but into heaven itself, now to ap- 
pear in the presence of God for us. Nor yet 
that he should offer himself often, as the high 
priest entered into the holiest every year with 
the blood of others, for then must he often 



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E SPIRITUALIZED. 



319 



have suffered since the foundation of the 
world; but now once in the end of the world 
hath he appeared to put away sin by the sacri- 
fice of himself. And as it is appointed to 
men once to die and after this the judgment, 
so Christ was once offered to bear the sins of 
many. And to them that look for him shall 
he appear the second time without sin unto 
salvation." 

LXVII. Of the High Priest's going into the 
Holiest alone. 

As it was the privilege of the high priest to 
go into the holiest alone, so there was some- 
thing of mystery also, to which I shall speak 
a little: "There shall," saith God, "be no 
man in the tabernacle of the congregation 
when Aaron goeth in to make an atonement 
in the holy place, until he comes out and 
have made an atonement for himself, and for 
his household, and for all the congregation of 
Israel." 

The reason is, for that Christ is mediator 
alone; he trod the wine-press alone; and of 
the people there was none with him to help 
him there. Isa. lxiii. ; 1 Tim. ii. 5. 

Of the people there was none to help him 
to bear his cross, or in the management of the 
first part of his priestly office; why then 
should there be any share with him in his 
executing of the second part thereof? Be- 
sides, he that helps an intercessor must him- 
self be innocent, or in favour upon some 
grounds not depending on the worth of the 
intercessor. But as to the intercession of 
Christ, who can come in to help upon the 
account of such innocency or worth ? Not the 
highest angel, for there is none such but one, 
wherefore he must do that alone. Hence it is 
said he went in alone, is there alone, and there 
intercedes alone. And this is manifest not 
only in the type Aaron, but in the antitype 
Christ Jesus. 

I do not say there is no man in heaven but 
Jesus Christ, but I say he is there to make in- 
tercession for us alone. Yea, the holy text says 
more. 

" I go," saith Christ, " to prepare a place for 
you; and if I go and prepare a place for you, 
I will come again and take you to myself, that 
where I am, there ye may be also." This text 
seems to insinuate that Christ is in the holiest 
or highest heavens alone; and that he there 
alone must be until he has finished his work 
of intercession ; for not till then he comes 
again to take us to himself. 



Let us grant Christ the pre-eminence in 
this, as also in all other things, for he is inter- 
cessor for his Church, and makes it for them 
in the holiest alone. 'Tis said he is the light 
that no man can approach unto. 

LXVIII. Of the High Priest going in thither 
but Once a Year. 

As the high priest went into the holiest, 
when he went in thither, alone, so to do that 
work he went in thither but once a year. 
"Thou shalt not come at all times," saith God 
to him, " into the holy place within the veil, 
before the mercy-seat, which is upon the ark, 
that thou die not." 

And as he was to go in thither but once a 
year, so not then, neither, unless clothed and 
adorned with his Aaronical holy robes. Then 
he was to be clothed, as I hinted before, with 
the holy robes, the frontlet of gold upon his 
forehead, the names of the twelve tribes upon 
his breast, and the jingling bells upon the 
skirts of his garment; nor would all this do 
unless he went in thither with blood. Ex. 
xxviii. ; Lev. xvi. 

Now, this once a year the apostle taketh 
special notice of and makes great use of it. 
" Once a year," saith he, " this high priest 
went in thither ; once a year — that is, to show 
that Christ should once in the end of the 
world go into heaven itself to make interces- 
sion there for us. For by this word "year" 
he shows the term and time of the world is 
meant; and by "once" in that year he means 
once in the end of the world. 

" Not," saith he, " that he should offer him- 
self often, as the high priest entered into the 
holy place every year with the blood of 
others; for then must he often have suf- 
fered since the foundation of the world. But 
now once in the end of the world hath he 
appeared to put away sin by the sacrifice of 
himself." 

And having thus once offered his sacrifice 
without the veil, he is now gone into the 
holiest to perfect his work of mediation for 
us ; not in the holy places made with hands, 
which are the figures of the true, but into 
heaven itself, now to appear in the presence 
of God for us. 

Now, if our Lord Jesus is gone indeed now 
to appear in the presence of God for us, and 
if this now be the once a year that the type 
speaks of, the once in the end of the world, as 
our apostle says, then it follows that the people 
of God should all stand waiting for his bene- 



320 



BUNYAN'S COMPLETE WORKS. 



diction, that to them he shall bring with him 
when he shall return from thence. Where- 
fore he adds, " Christ was once offered to bear 
the sins of many, and to them that look for 
him shall he appear the second time without 
sin unto salvation." 

This therefore shows us the greatness of the 
work that Christ has to do at the right hand 
of God, for that he stays there so long. He 
accomplished all the first part of his priest- 
hood in less than forty years, if you take in 
the making of his holy garments and all ; but 
about this second part thereof he has been 
above in heaven above sixteen hundred years, 
and yet has not done. 

This therefore calls for faith and patience in 
saints, and by this he also tries the world ; so 
that they, in mocking manner, begin to say 
already, " Where is the promise of his com- 
ing ?" 

But I say again, " We must look and wait." 

If the people waited for Zecharias, and 
wondered that he stayed so long, because he 
stayed in the holy place somewhat longer than 
they expected, no marvel if the faith of the 
world about Christ's coming is fled and gone 
long ago, yea, and that the children also are 
put to wait, since a Scripture "little while" 
doth prove so long. For that which the apos- 
tle saith, " yet a little while," doth prove to 
some to be a very long while. 

True, Zecharias had then to do' with angels, 
and that made him stay so long. Oh, but Je- 
sus is with God, before, him, in his presence, 
talking with him, swallowed up in him and 
with his glory, and that is one cause he stays 
so long. He is there also pleading his blood 
for his tempted ones, and interceding for all 
his elect, and waits there till all his be fitted 
for and ready to enter into glory. I say he is 
there, and there must be till then ; and this is 
another reason why he doth stay the time we 
count so long. 

And indeed it is a wonder to me that Jesus 
Christ our Lord should once think, now he is 
there, of returning hither again, considering 
the ill-treatment he met with here before. But 
what will not love do ? Surely he would never 
touch the ground again had he not a people 
here that cannot be made perfect but by his 
coming to them. He also is made judge of 
quick and dead, and will get him glory in the 
ruin of them that hate him. 

His people are as himself to him. Can a 
loving husband abide to be always from a be- 
loved spouse ? Besides, as I said, he is to pay 



the wicked off for all their wickedness, and 
that in that very plat where they have com- 
mitted it. Wherefore the day appointed for 
this is set, and he will and shall come quickly 
to do it. 

For however the time may seem long to us, 
yet, according to the reckoning of God, it is 
but a little while since he went into the holiest 
to intercede. "A thousand years with the 
Lord is but as one day ;" and after this man- 
ner of counting he has not been gone yet full 
two days into the holiest. " The Lord is not 
slack concerning his promise, as some men 
count slackness; he will come quickly, and 
will not tarry." 

LXIX. Of the Cherubims, and of their being 
placed over the Mercy -seat in the Inner Tem- 
ple. 

There were also cherubims in the most holy 
place, which were set on high above the mercy- 
seat. See 1 Kings vi. 

1. These are called by the apostles "the 
cherubims of glory, covering the mercy-seat." 
Heb. ix. 5. 

2. These Cherubims were figures of the 
angels of God, as in other places we have 
proved. 

3. It is said these cherubims were made of 
image- work, and that in such a manner as that 
they could, as some think, move their wings 
by art, wherefore it is said they stretched forth 
their wings ; the wings of the " cherubims 
spread themselves ;" and that the " cherubims 
spread forth their wings over the place of the 
ark, and the staves thereof above." 

4. I read also of these cherubims that they 
had chariots and wheels, by which is taught 
us how ready and willing the angels are to 
fetch us when commanded unto the paradise 
of God ; for these chariots were types of the 
bosoms of the angels, and these wheels of the 
quickness of their motion to come for us when 
sent. " The chariots of God are twenty 
thousand, even thousands of angels ; the Lord 
is among them, as in Sinai, in the holy place." 
1 Chron. xx. 48 ; Ezek. xvi. 9. 

5. What difference, if any there is, between 
cherubims and seraphims, into that I shall now 
inquire, though I believe that there are diverse 
orders and degrees of angels in the heavens, as 
there are degrees and diverse orders among 
men in the world. But that these cherubims 
were figures of the holy angels their being 
thus placed in the holy oracle doth declare ; 
for their dwelling-place is in heaven, though 



SOLOMON'S TEMPLE SPIRITUALIZED. 



321 



they, for our sakes, are conversant in the 
world. Heb. i. 

6. It is said that these cherubiras in this holy 
place did stand upon their feet, to show — 

1. That the angels of heaven are not fallen 
from their station, as the other angels are. 

2. To show also that they are always ready, 
at God's bidding, to run with swiftness to do 
his pleasure. 

3. To show also that they shall continue in 
their station, being therein confirmed by Jesus 
Christ, " by whom all things exist." 

7. It is said their faces were inward, looking 
one to another, yet withal somewhat ascend- 
ing, to show that the angels both behold and 
wonder at the mysteries of grace as it is dis- 
played to us-ward from off the mercy-seat. 
" The faces of the cherubims shall look one to 
another; toward the mercy-seat shall the faces 
of the cherubims be." 

1. " Towards the mercy-seat." They are 
desirous to see it, and how from hence, I say, 
mercy doth look towards us. 

2. "They look one towards another," to 
show that they agree to rejoice in the salva- 
tion of our souls. Luke xx. 10. 

3. They are said to stand above the mercy- 
seat, perhaps to show that the angels have not 
need of those acts of mercy and forgiveness as 
we have, who stand below and. are sinners. 
They stand above it — they are holy. I do not 
say they have no need that the goodness of 
God should be extended to them, for it is by 
that they have been and are preserved ; but 
they need not to be forgiven, for they have 
committed no iniquity. 

4. They stand there also with wings stretched 
out, to show how ready, if need be, the angels 
are to come from heaven to preach this Gos- 
pel to the world. Luke ii. 9-14. 

5. It is said in this that, thus standing, their 
wings did reach from wall to wall, from one 
side of this holy house to the other, to show 
that all the angels within the boundaries of the 
heavens, with one consent and one mind, are 
ready to come down to help, and serve, and do 
for God's elect at his command. 

It is said also that their wings are stretched 
out on high, to show that they are only delighted 
in those duties which are enjoined them by 
the high and lofty One, and not inclined, no 
not to serve the saints in their sensual or fleshly 
designs. It may be also to show that they are 
willing to take their flight from one end of 
heaven to the other, to serve God and his 
Church for good. Matt. xiii. 48, 49 ; xxiv. 31. 
21 



LXX. Of the Figures that were upon the Walls 
of the Inner Temple. 
The wall of the inner temple, which was a 
type of heaven, was, as I have already told you, 
ceiled with cedar from the bottom to the top. 
Xow by the vision of Ezekiel it is said this 
wall was carved with cherubims and palm trees. 
" So that a palm tree was between a cherub, and 
every cherub had two faces ; so that the face of 
a man was toward the palm tree on the one 
side, and the face of a young lion toward the 
palm tree on the other side. It was made 
through all the house round about : from the 
ground to above the door were the cherubims 
and the palm trees made." 

1. As to these cherubims and palm trees, I 
have already told you what I think them to be 
figures of. The cherubims are figures of the 
holy angels and the palm trees of upright ones : 
we therefore here are to discourse only of the 
placing of them in the heavens. 

2. Now you see the palm trees in the holiest 
are placed between a cherub and a cherub, 
round about the house, which methinks should 
be to signify that the saints shall not there live 
by faith and hope, as here, but in the imme- 
diate enjoyment of God; for to be placed be- 
tween the cherubims is to be placed where God 
dwells, for holy writ says plainly, He dwells 
between the cherubims, even where, here it is 
said, these palm trees or upright ones are 
placed. 

The Church on earth is called God's house, 
and he will dwell in it for ever, and heaven 
itself is called God's house, and we shall dwell 
in it for ever, and that between the cherubims. 
This is more than grace : this is grace and 
glory, glory indeed. 

3. To dwell between the cherubims may also 
be to show that there we shall be equal to the 
angels. Mark, here is a palm tree and a 
cherub, a palm tree and a cherub. Here we 
are a little lower, but there we shall not be a 
whit behind the very chief of them. A palm 
tree and a cherub, an upright one between the 
cherubs, will then be round about the house ; 
we shall be placed in the same rank ; " neither 
can they die any more, for they are equal to 
the angels." 

4. The palm trees thus placed may be also 
to show us that the elect of God shall there 
take up the vacancies of the fallen angels ; 
they for sin were cast down from the holy 
heavens, and we by grace shall be caught up 
thither, and be placed between a cherub and a 
cherub. When I say their places, I do not 



322 



BUNYAN'S COMPLETE WOBKS. 



mean the fickleness of that state that they for 
want of electing love did stand in while in 
glory ; for the heavens by the blood of Christ 
are now to us become a purchased possession ; 
wherefore, as we shall have redeeming blood, 
we shall there abide, and go no more out, for 
by that means that kingdom will stand to us 
unshaken. 

5. These palm trees, I say, seem to take their 
places who for sin were cast from thence. The 
elect therefore take that place in possession, 
but a better crown for ever. Thus " Israel pos- 
sessed that of the Canaanites," and David, 
Saul's kingdom, and Matthias the apostleship 
of Judas. Acts i. 22-26. 

6. Nor were the habitations which the fallen 
angels lost, excepting that which was excepted 
before, at all inferior to theirs that stood ; for 
their captain and prince is called son of the 
morning, for he was the antitype thereof. Isa. 
xiv. 12. 

7. Thus you see they were placed from the 
ground up to above the door ; that is, from the 
lowest to the highest angel there ; for as there 
are great saints and small ones in the Church 
on earth, so there are angels of divers degrees 
in heaven, some greater than some; but the 
smallest saint, when he gets to heaven, shall 
have an angel's dignity, an angel's place ; from 
the ground you shall find a palm tree between 
a cherub and a cherub. 

8. And every cherub had two faces ; so here, 
but I read in chapter x. that they had four 
faces apiece : the first was the face of a cheru- 
bim, the second the face of a man, the third 
the face of a lion, and the fourth the face of an 
eagle. 

9. They had two faces apiece ; not to show 
that they were of a double heart, "for their 



appearance and themselves was the same, and 
they went every one straight forward." 

These two faces, then, were to show here the 
quickness of their apprehension and their ter- 
ribleness to execute the mind of God. The 
face of a man signifies them masters of reason ; 
the face of a lion, "the terribleness of their 
presence." 

In another place I read of their wheels ; yea, 
that themselves, their whole bodies, their backs, 
their hands, their wings, and their wheels 
" were full of eyes round about." 

And this is to show us how knowing and 
quicksighted they are in all providences and 
dark dispensations, and how nimble in appre- 
hending the mischievous designs of the ene- 
mies of God's Church, and so how able they 
are to undermine them. And forasmuch also 
as they have the face of a lion, we by that are 
showed how full of power they are to kill and 
to destroy when God says, Go forth and do so. 

Now with these we must dwell and cohabit, 
a palm tree and a cherub : a palm tree and a 
cherub must be from the ground to above the 
door, round about the house, the heavens. 

" So that the face of a man was toward the palm 
tree on the one side, and the face of a young 
lion toward the palm tree on the other side." 

By these two faces may also be showed that 
we in the heavens shall have glory sufficient 
to familiarize us to the angels. Their lion- 
like looks, with which they used to fright the 
biggest saint on earth, as you have it, (Gen. 
xxxii. 30 ; Judg. xiii. 15, 22,) shall then be 
accompanied with the familiar looks of a man. 
Then angels and men shall be fellows, and 
have to do with each as such. 

Thus you see something of that little I have 
found in the temple of God. 



THE 



JERUSALEM SINNER SAVED; 

OR, 

GOOD NEWS FOR THE VILEST OF MEN. 

BEING AN HELP FOR DESPAIRING SOULS : SHOWING THAT JESUS CHRIST 
WOULD HAVE MERCY IN THE. FIRST PLACE OFFERED TO THE BIGGEST 
SINNERS. 

TO WHICH IS ADDED, 

AN ANSWER TO THOSE GRAND OBJECTIONS THAT LIE IN THE WAY OF THEM THAT WOULD 
BELIEVE, FOR THE COMFORT OF THOSE THAT FEAR THEY HAVE SINNED AGAINST THE 
HOLY GHOST. 



TO THE 

Courteous Reader: 

One reason which moved me to write and 
print this little book was, because though 
there are many excellent, heart-affecting dis- 
courses in the world that tend to convert the 
sinner, yet I had a desire to try this simple 
method of mine ; wherefore I make bold thus 
to invite and encourage the worst to come to 
Christ for life. 

I have been vile myself, but have obtained 
mercy ; and I would have my companions in 
sin partake of mercy too, and therefore I have 
writ this little book. 

The nation doth swarm with vile ones now, 
as ever it did since it was a nation. My little 
book in some places can scarce go from house 
to house but it will find a suitable subject to 
spend itself upon. Now, since Christ Jesus is 
willing to save the vilest, why should they not 
by name be somewhat acquainted with it, and 
bid come to him under that name ? 

A great sinner when converted seems a 
booty to Jesus Christ he gets by saving such 
an one : why, then, should Jesus lose his glory 
and the sinner lose his soul at once, and that 
for want of an invitation? 

I have found, through God's grace, good 
success in preaching upon this subject, and 
perhaps so I may in writing upon it too. I 
have, as you see, let down this net for a draught ; 



READER. 

the Lord catch some great fishes by it for the 
magnifying of his truth! There are some 
most vile in men's eyes, and some are so in 
their own eyes too ; but some have their paint- 
ings to shroud their vileness under, yet they 
are naked and open unto the eyes of Him with 
whom we have to do ; and for all these God 
hath sent a Saviour Jesus, and to all these the 
door is opened. 

Wherefore, prithee, profane man, give this 
little book the reading. Come, pardon and a 
part in heaven and glory cannot be hurtful 
to thee. Let not thy lusts and folly drive 
thee beyond the door of mercy, since it is not 
locked nor bolted up against thee. Manasseh 
was a bad man, and Magdalen a bad woman, 
to say nothing of the thief upon the cross or 
of the murderers of Christ, yet they obtained 
mercy : Christ willingly received them. 

And dost thou think that those, once so bad, 
now they are in heaven repent them there be- 
cause they left their sins for Christ when they 
were in the world ? I cannot believe but that 
thou thinkest they have verily got the best of 
it. Why, sinner, do thou likewise. Christ, at 
heaven's gate, says to thee, Come hither ; and 
the devil, at the gates of hell, does call thee to 
come to him. Sinner, what sayest thou? 
whither wilt thou go ? Don't go into the fire ; 
there thou wilt be burned. Do not let Jesu& 

323 



324 



BUNYAN'S COMPLETE WORKS. 



lose his longing, since it is for thy salvation ; 
but come to him and live. 

One word more, and so I have done. Sin- 
ner, here thou dost hear of love; prithee, do 
not provoke it by turning it into wantonness. 
He that dies for slighting love sinks deepest 

* The unbelieving and the abominable, who refuse 
to accept the loving invitation of the heavenly Charm- 
er, the meek Lamb of God, now, will ere long be 



into hell, and will there be tormented by the 
remembrance of that evil, more than by the 
deepest cogitation of all his other sins.* Take 
heed, therefore; do not make love thy tor- 
mentor, pinner. 

Farewell. 



forced to endure his wrath, when he puts on the fierce- 
ness of a roaring lion at the great and terrible day of 
his appearing. 



THE JERUSALEM SINNER SAVED; 

OR, 

GOOD NEWS FOR THE VILEST OF MEN. 



Beginning at Jerusalem. — Luke xxiv. 47. 



The whole verse runs thus : " And that re- 
pentance and remission of sins should fee 
preached in his name among all nations, be- 
ginning at Jerusalem." 

The words were spoken by Christ after he 
rose from the dead, and they are here rehearsed 
after an historical manner, but do contain in 
them a formal commission, with a special clause 
therein. The commission is, as you see, for 
the preaching of the Gospel, and is very dis- 
tinctly inserted in the holy record by Matthew 
and Mark : " Go teach all nations," &c. ; " Go 
ye into all the word, and preach the Gospel to 
every creature." Matt, xxviii. 19; Mark xvi. 
15. Only this clause is in special mentioned 
by Luke, who saith that as Christ would have 
the doctrine of repentance and remission of 
sins preached in his name among all nations, 
so he would have the people of Jerusalem to 
have the first proffer thereof. Preach it, saith 
Christ, in all nations, but begin at Jerusalem. 

The apostles, then, though they had a com- 
mission so large as to give them warrant to go 
and preach the Gospel in all the world, yet by 
this clause they were limited as to the begin- 
ning of their ministry : they were to begin this 
work at Jerusalem. " Beginning at Jerusa- 
lem." 

Before I proceed to an observation upon 
these words, I must (but briefly) touch upon 
two things, namely — 

1. Show you what Jerusalem now was. 

2. Show what it was to preach the Gospel to 
them. 

I. For the first, Jerusalem is to be considered 
either — 



* The Jews, now dispersed throughout the whole 
earth, as foretold, are standing monuments of God's 
dreadful vengeance against sin, and particularly the 
damning sin of unbelief in rejecting the Lord Christ, 



1. With respect to the descent of her peo- 
ple; or, 

2. With respect to her preference of exalta- 
tion ; or, 

3. With respect to her present state, as to 
her decays. 

1. As to her descent. She was from Abra- 
ham, the sons of Jacob, a people that God 
singled out from the rest of the nations to set 
his love upon them. 

2. As to her preference of exaltation, she 
was the place of God's worship, and that which 
had in and with her the special tokens and 
signs of God's favour and presence above any 
other people in the world. Hence the tribes 
went up to Jerusalem to worship ; there was 
God's house, God's high priest, God's sacrifices 
accepted, and God's eye and God's heart per- 
petually. Ps. lxxvi. 1, 2 ; cxxii. 1, 9 ; 1 Kings 
ix. 3. But, 

3. We are to consider Jerusalem also in her 
decays ; for as she is so considered she is the 
proper object of our text, as will be further 
showed by and by. 

Jerusalem, as I told you, was the place and 
seat of God's worship, but now decayed, de- 
generated, and apostatized.* The word, the 
rule of worship, was rejected of them, and in 
its place they had put and set up their own 
traditions ; they had rejected also the most 
weighty ordinances, and put in the room 
thereof their own little things. Matt. xv. ; 
Mark vii. Jerusalem was therefore now great- 
ly backslidden, and become the place where 
truth and true religion was much defaced. 

It was also now become the very sink of sin 
and seat of hypocrisy, and gulf where true re- 
in whom alone is salvation. The Lord give us grace 
to prize and improve Gospel privileges, lest we also 
be cut off through unbelief! 

325 



326 



BUNYAN'S COMPLETE WORKS. 



ligion was drowned. Here also now reigned 
presumption and groundless confidence in God, 
which is the bane of souls. Amongst its rulers, 
doctors, and leaders, envy, malice, and blas- 
phemy vented themselves against the power 
of godliness in all places where it was espied, 
as also against the promoters of it : yea, their 
Lord and Maker could not escape them. 

In a word, Jerusalem was now become the 
shambles, the very slaughter-shop for saints. 
This was the place wherein the prophets, 
Christ, and his people were most horribly per- 
secuted and murdered. Yea, so hardened at 
this time was this Jerusalem in her sins that 
she feared not to commit the biggest, and to 
bind herself by wish under the guilt and 
damning evil of it; saying, when she had 
murdered the Son of God, "His blood be 
upon us and our children." 

And though Jesus Christ did, both by doc- 
trine, miracles, and holiness of life, seek to 
put a stop to their villainies, yet they shut 
their eyes, stopped their ears, and rested not 
till, as was hinted before, they had driven him 
out of the world. Yea, that they might, if 
possible, have extinguished his name and ex- 
ploded his doctrine out of the world, they, 
against all argument and in despite of Heaven, 
its mighty hand, and undeniable proof of his 
resurrection, did hire soldiers to invent a lie, 
saying, "His disciples stole him away from 
the grave," on purpose that men might not 
count him the Saviour of the world, nor trust 
in him for the remission of sins. 

They were, saith Paul, contrary to all men ; 
for they did not only shut up the door of life 
against themselves, but forbad that it should 
be opened to any else. " Forbidding us," saith 
he, "to preach to the Gentiles that they might 
be saved, to fill up their sin always." Matt, 
xxiii. 35; xv. 7-9; Markvii. 6-8; Matt. iii. 7- 
9; John viii. 33-41 ; Matt, xxvii. 18; Mark iii. 
30 ; Luke ii. 5, 6 ; Matt, xxiii. 37 ; Luke xiii. 
33, 34; Ps. ii. 22, 23; iv. 10; Matt, xxvii. 25; 
xx. 11-16 ; 1 Thess. ii. 14-16. 

This is the city and these are the people ; 
this is their character and these are their sins ; 
nor can there be produced their parallel in all 
this world. Nay, what world, what people, 
what nation, for sin and transgression could or 
can be compared to Jerusalem,* especially if 
you join to the matter of fact the light they 
sinned against and the patience which they 

. s 

* God's ancient people were favoured with high pre- 
rogatives and advantages above any other nation under 
heaven ; to them "pertained the adoption, the glory, the 



abused? Infinite was the wickedness upon 
this account which they committed. 

After all their abusings of wise men and 
prophets, God sent unto them John Baptist to 
reduce them, and then his Son to redeem them, 
but they would be neither reduced nor re- 
deemed, but persecuted both to the death. 
Nor did they, as I said, stop here; the holy 
apostles they afterwards persecuted also to 
death, even so many as they could ; the rest 
they drove from them unto the utmost corners. 

II. I come now to show you what it was to 
preach the Gospel to them. It was, saith 
Luke, to preach to them "repentance and re- 
mission of sins in Christ's name ;" or, as Mark 
has it, "to bid them repent and believe the 
Gospel." Mark i. 15. Not that repentance is a 
cause of remission, but a sign of our hearty 
reception thereof. Repentance is therefore 
here put to intimate that no pretended faith 
of the Gospel is good that is not accompanied 
with it; and this he doth on purpose, because 
he would not have them deceive themselves ; 
for with what faith can he expect remission of 
sins in the name of Christ that is not heartily 
sorry for them? Or how shall a man be able 
to give to others a satisfactory account of his 
unfeigned subjection to the Gospel that yet 
abides in his impenitency ? 

Wherefore repentance is here joined with 
faith in the way of receiving the Gospel. 
Faith is that without which it cannot be re- 
ceived at all, and repentance that without 
which it cannot be received unfeignedly. 
When therefore Christ says he would have 
repentance and remission of sins preached in 
his name among all nations, it is as much as 
to say, "I will that all men everywhere be 
sorry for their sins, and accept of mercy at 
God's hand through me, lest they fall under 
his wrath in the judgment." For, as I had 
said, without repentance what pretence soever 
men have of faith, they cannot escape the 
wrath to come. Wherefore Paul saith, "God 
commands all men everywhere to repent" in 
order to their salvation, "because he hath ap- 
pointed a day in the which he will judge the 
world in righteousness by that Man whom he 
hath ordained." Acts xvii. 30. 

And now we come to this clause : " Begin- 
ning at Jerusalem ;" that is, that Christ would 
have Jerusalem have the first offer of the 
Gospel. 

covenants, the law, the service of God, the promises, the 
fathers, yea, Christ himself;" but, alas ! the glory is now 
departed. Professors, " be not high-minded, but fear." 



THE JERUSALEM SINNER SAVED. 



327 



1. This cannot be so commanded, because 
they had not now any more right of themselves 
thereto than had any of the nations of the 
world, for their sins had divested them of all 
self-deservings. 

2. Nor yet because they stood upon the ad- 
vance ground with the worst of the sinners of 
the nations ; nay, rather the sinners of the na- 
tions had the advanced ground of them. For 
Jerusalem was, long before she had added this 
iniquity to her sin, worse than the very na- 
tions that God cast out before the children of 
Israel. 2 Chron. xxxiii. 

3. It must therefore follow that this clause, 
"Begin at Jerusalem," was put into his com- 
mission of mere grace and compassion, even 
from the overflowings of the bowels of mercy ; 
for indeed they were the worst, and so in the 
most deplorable condition of any people under 
the heavens.* 

Whatever, therefore, their relation was to 
Abraham, Isaac, or Jacob, however they for- 
merly had been the people among whom God 
had placed his name and worship, they were 
now degenerated from God more than the na- 
tions were from their idols, and were become 
guilty of the highest sins which the people of 
the world were capable of committing. Nay, 
none can be capable of committing of such un- 
pardonable sins as they committed against their 
God when they slew his Son and persecuted his 
name and word. 

From these words, therefore, thus explained, 
we gain this observation : 

That Jesus Christ would have mercy offered 
in the first place to the biggest sinners. 

That these Jerusalem sinners were the big- 
gest sinners that ever were in the world I 
think none will deny that believes that Christ 
was the best man that ever was in the world, 
and also was their Lord God. And that they 
were to have the first offer of his grace the text 
is as clear as the sun; for it saith, "Begin at 
Jerusalem." "Preach," said he, "repentance 
and remission of sins to the Jerusalem sin- 
ners ;" to the Jerusalem sinners in the first 
place. 

One would have thought, since the Jeru- 
salem sinners were the worst and greatest sin- 



* The higher a people rise under the means, the lower 
will be their fall if they slight them ; they that have 
been nearest to conversion, and yet not converted, 
shall have the greatest condemnation when judged. 
highly-favoured England ! Tyre and Sidon, Sodom and 
Gomorrah, will have a milder hell than thy carnal, 
hypocritical, Christless children. 



ners, Christ's greatest enemies, and those that 
not only despised his person, doctrine, and 
miracles, but that a little before had had their 
hands up to the elbows in his heart-blood, that 
he should rather have said, Go into all the 
world, and preach repentance and remission 
of sins among all nations ; and after that offer 
the same to Jerusalem. Yea, it had been in- 
finite grace if he had said so. But what grace 
is this, or what name shall we give it, when he 
commands that this repentance and remission 
of sins, which is designed to be preached 
in all nations, should first be offered to Jeru- 
salem — in the first place to the worst of 
sinners ? 

Nor was this the first time that the grace 
which was in the heart of Christ thus showed 
itself to the world. For while he was yet 
alive, even while he was yet in Jerusalem, 
and perceived even among these Jerusalem 
sinners which was the most vile amongst 
them, he still in his preaching did signify 
that he had a desire that the worst of these 
worst should in the first place come unto 
him.f The which he showeth where he saith 
to the better sort of them, " The publicans 
and harlots enter into the kingdom of God 
before you." Matt. xxi. 31. 

Also, when he compared Jerusalem with 
the sinners of the nations, then he commands 
that the Jerusalem sinners should have the 
Gospel at present confined to them. "Go 
not," saith he, " into the way of the Gentiles, 
and into any of the cities of the Samaritans 
enter ye not; but go rather to the lost sheep 
of the house of Israel," (Matt. x. 5, 6 ; xxiii. 
37 ;) but go rather to them, for they were in 
the most fearful plight. 

These, therefore, must have the cream of 
the Gospel — namely, the first offer thereof in 
his lifetime. Yea, when he departed out of 
the world he left this as part of his last will 
with his preachers, that they also should offer 
it first to Jerusalem. He had a mind, a care- 
ful mind, as it seems, to privilege the worst of 
sinners with the first offer of mercy, and to 
take from among them a people to be the first- 
fruits unto God and to the Lamb. 

The 15th of Luke also is famous for this, 
where the Lord Jesus takes more care, as 

f The grace of Christ is sovereign and almighty ; 
and his Gospel is infinitely valuable and excellent, in- 
asmuch as it proclaims pardon to condemned malefac- 
tors, peace to proclaimed and avowed enemies, liberty 
to enslaved captives, cure to diseased sinners. Blessed 
be God for Jesus Christ ! 



328 



BUNYAN'S COMPLETE WORKS. 



appears there by three parables, for the lost 
sheep, lost groat, and the prodigal son, than 
for the other sheep, the other pence, or for 
the son that said he had never transgressed. 
Yea, he shows that there is joy in heaven 
among the angels of God at the repentance 
of one sinner, more than over ninety and 
nine just persons which need no repentance. 
Luke xv. 

After this manner, therefore, the mind of 
Christ was set on the salvation of the biggest 
sinners in his lifetime. But join to this this 
clause, which he carefully put into the apos- 
tles' commission to preach when he departed 
hence to the Father, and then you shall see 
that his heart was vehemently set upon it, for 
these were part of his last words with them : 
"Preach my Gospel to all nations, but see 
that you begin at Jerusalem." 

Nor did the apostles overlook this clause 
when their Lord was gone into heaven. They 
went first to them of Jerusalem, and preached 
Christ's Gospel to them : they abode also there 
for a season and time, and preached it to no- 
body else, for they had regard to the com- 
mandment of their Lord. 

And it is to be observed — namely, that the 
first sermon which they preached after the 
ascension of Christ, it was preached to the 
very worst of these Jerusalem sinners, even to 
those that were the murderers of Jesus Christ, 
(Acts ii. 23;) for these are part of the ser- 
mon: "Ye took him, and by wicked hands 
have crucified and slain him." Yea, the next 
sermon, and the next, and also the next to 
that, was preached to the self-same mur- 
derers, to the end they might be saved. 
Acts iii. 14, 15, 16 ; iv. 10, 11 ; v. 30 ; vii. 52. 

But we will return to the first sermon that 
was preached to these Jerusalem sinners, by 
which will be manifest more than great grace 
if it be duly considered. 

For after that Peter and the rest of the 
apostles had, in their exhortation, persuaded 
these wretches to believe that they had killed 
the Prince of life, and after they had duly 
fallen under the guilt of their murder, saying, 
" Men and brethren, what shall we do ?" he 
replies, by an universal tender to them all in 
general, considering them as Christ's killers, 
that if they were sorry for what they had 
done,* and would be baptized for the re- 

* Evangelical repentance is a gift and grace of the 
Spirit of God, it consists of godly sorrow for sin, flee- 
ing to Christ as the only refuge from its guilt, power 
and condemnation, and is accompanied with belief in 



mission of their sins in his name, they should 
receive the gift of the Holy Ghost. Acts ii. 
37, 38. 

This he said to them all, though he knew 
that they were such sinners. Yea, he said it 
without the least stick, or stop, or pause of 
spirit, as to whether he had best to say so or 
no. Nay, so far off was Peter from making an 
objection against one of them that by a par- 
ticular clause in his exhortation he endeavours 
that not one of them may escape the salvation 
offered. " Eepent," saith he, "and be bap- 
tized, every one of you." I shut out never a 
one of you. For I am commanded by my 
Lord to deal with you, as it were, one by one, 
by the word of his salvation. But why speaks 
he so particularly ? Oh ! there was reason for 
it. The people with whom the apostles were 
now to deal, as they were murderers of our 
Lord and to be charged in the general with 
his blood, so they had their various and par- 
ticular acts of villainy in the guilt thereof now 
lying upon their consciences. And the guilt 
of these their various and particular acts of 
wickedness could not perhaps be reached to a 
removal thereof but by this particular appli- 
cation. Eepent, every one of you; be bap- 
tized, every one of you, in his name for the re- 
mission of sins, and you shall, every one of 
you, receive the gift of the Holy Ghost. 

Objection. But I was one of them that plotted 
to take away his life : May I be saved by him ? 

Peter. Every one of you. 

Objection. But I was one of them that bare 
false witness against him : Is there grace for 
me? 

Peter. For every one of you. 

Objection. But I was one of them that cried 
out, Crucify, crucify him; and that desired 
that Barabbas the murderer might live, rather 
than him : What will become of me, think you? 

I am to preach repentance and remission of 
sins to every one of you, says Peter. 

Objection. But I was one of them that did 
spit in his face when he stood before his ac- 
cusers ; I also was one that mocked him when 
in anguish he hanged bleeding on the tree : Is 
there room for me ? 

For every one of you, says Peter. 

Objection. But I was one of them that in his 
extremity said, Give him gall and vinegar to 
drink : Why may I not expect the same when 
anguish and guilt is upon me? 

him, and life-living virtue from him; all which is 
evident by bringing forth much rich and ripe fruit to 
the glory of God's grace. 



THE JERUSALEM SINNER SAVED. 



329 



Peter. Repent of these your wickednesses, 
and here is remission of sins for every one of 
you. 

Objection. But I railed on him, I reviled him, 
I hated him, I rejoiced to see him mocked at 
by others : Can there be hopes for me ? 

Peter. There is for every one of you.* " Re- 
pent and be baptized, every one of you, in the 
name of Jesus Christ for the remission of sins, 
and ye shall receive the gift of the Holy 
Ghost." Oh ! what a blessed Every one of you 
is here ! How willing was Peter, and the Lord 
Jesus by his ministry, to catch these murder- 
ers with the word of the Gospel, that they 
might be made monuments of the grace of 
God ! How unwilling,' I say, was he that any 
of these should escape the hand of mercy! 
Yea, what an amazing wonder is it to think 
that, above all the world and above everybody 
in it, these should have the first offer of mercy ! 
" Beginning at Jerusalem." 

But was there not something of moment in 
this clause of the commission ? Did not Peter, 
think you, see a great deal in it, that he should 
thus begin with these men, and thus offer, so 
particularly, this grace to each particular man 
of them? 

But, as I have told you, this is not all ; these 
Jerusalem sinners must have this offer again 
and again ; every one of them must be offered 
it over and over. Christ would not take their 
first rejection for a denial, nor their second 
repulse for a denial, but he will have grace 
offered once, and twice, and thrice to these 
Jerusalem sinners. Is not this amazing grace? 
Christ will not be put off ; these are the sinners 
that are sinners indeed. They are sinners of 
the biggest sort ; consequently such as Christ 
can, if they convert and be saved, best serve 
his ends and designs upon. Of which more 
anon. 

But what a pitch of grace is this ! Christ 
is minded to amaze the world, and to show 
that he acteth not like the children of men. 
This is that which he said of old, " I will not 
execute the fierceness of wrath, I will not re- 
turn to destroy Ephraim ; for I am God and 
not man." Hos. xi. 9. This is not the manner 
of men ; men are shorter- winded ; men are soon 
moved to take vengeance, and to right them- 

* All the objections are on the sinner's side, through 
unbelief. Christ, in his Gospel of peace, answers 
them all in one word, " Whosoever will, let him come 
and take of the water of life freely;" and "whosoever 
cometh I will in nowise cast out." Lord, put forth 
thy power and give the will. 



selves in a way of wrath and indignation. 
But God is full of grace, full of patience, ready 
to forgive, and one that delights in mercy. 
All this is seen in our text. The biggest sin- 
ners must first be offered mercy ; they must, I 
say, have the cream of the Gospel offered unto 
them. 

But we will a little proceed. In the third 
chapter we find that they who escaped con- 
verting by the first sermon are called upon 
again to accept of grace and forgiveness for 
their murder committed upon the Son of God. 
You have killed, yea, " you have denied, the 
Holy One and the Just, and desired a mur- 
derer to be granted unto you ; and killed the 
Prince of life." Mark, he falls again upon the 
very men that actually were, as you have it in 
the chapters following, his very betrayers and 
murderers,! (Acts iii. 14, 15,) as being loth 
that they should escape the mercy of forgive- 
ness, and exhorts them again to repent, " that 
their sins might be blotted out." Ver. 19, 20. 

Again, in the fourth chapter he charges them 
afresh with this murder, (ver. 10,) but withal 
tells them, " Salvation is in no other." Then, 
like a heavenly decoy, he puts himself also 
among them, to draw them the better under 
the net of the Gospel, saying, " There is none 
other name under heaven given among men 
whereby we must be saved." Ver. 12. 

In the fifth chapter you find them railing at 
him because he continued preaching among 
them salvation in the name of Jesus. But he 
tells them that that very Jesus whom they had 
slain and hanged on a tree, him God had 
raised up and exalted to be a Prince and a 
Saviour, to give repentance to Israel and for- 
giveness of sins. Ver. 29, 30, 31. Still insinu- 
ating that though they had killed him, and to 
this day rejected him, yet his business was to 
bestow upon them repentance and forgiveness 
of sins. 

It is true, after they began to kill again, and 
when nothing but killing would serve their 
turn, then they that were scattered abroad 
went everywhere preaching the word. Yet 
even some of them so hankered after the con- 
version of the Jews that they preached the 
Gospel only to them. Also the apostles still 

■j" This is the awful case of every unconverted per- 
son : .we are all born in sin, children of wrath, and 
heirs of hell; like silly sheep gone astray, we know not 
which way to return till we hear the Shepherd's voice. 
" Can these dry bones live ?" Lord, put life and spirit 
into them. Raise the dead, be eyes to the blind, ears 
to the deaf, and feet to tbe lame. 



330 



BUNYAN'S COMPLETE WORKS. 



made their abode at Jerusalem, in hopes that 
they might yet let down their net for another 
draught of these Jerusalem sinners. Neither 
did Paul and Barnabas, who were the minis- 
ters of God to the Gentiles, but offer the Gos- 
pel, in the first place, to those of them that for 
their wickedness were scattered like vagabonds 
among the nations : yea, and when they ren- 
dered rebellion and blasphemy for their service 
and love, they replied, " It was necessary that 
the word of God should first have been spoken 
to them." Acts i. 8 ; xiii. 46, 47. 

Nor was this their preaching unsuccessful 
among these people; but the Lord- Jesus so 
wrought with the word thus spoken that thou- 
sands of them came flocking to him for mercy. 
Three thousand of them closed with him at 
the first, and afterwards two thousand more ; 
for now they were in number about five thou- 
sand ; whereas before sermons were preached 
to these murderers the number of the disciples 
" was not above a hundred and twenty." Acts 
i. 15 ; ii. 41 ; iv. 4. 

Also among these people that thus flocked 
to him for mercy there was a "great company 
of priests." Acts vi. 7. Now the priests were 
they that were the greatest of these biggest 
sinners ; they were the ringleaders, they were 
the inventors and ringleaders in the mischief. 
It was they that set the people against the 
Lord Jesus, and that was the cause why the 
uproar increased until Pilate had given sen- 
tence upon him. "The chief priests and 
elders," says the text, " persuaded (the people) 
the multitude that they should ask Barabbas 
and destroy Jesus." Matt, xxvii. 20. And 
yet behold the priests, yea a great company of 
the priests, became obedient to the faith.* 

Oh the greatness of the grace of Christ, 
that he should be thus in love with the souls 
of Jerusalem sinners ! that he should be thus 
delighted with the salvation of the Jerusalem 
sinners ! that he should not only will that his 
Gospel should be offered them, but that it 
should be offered unto them first, and before 
other sinners were admitted to a hearing of it ! 
" Begin at Jerusalem." 

Was this doctrine well believed, where would 
there be a place for a doubt or a fear of the 
damnation of the soul if the sinner be peni- 



* The truth of God, when clothed with his divine 
Spirit and power, is irresistible ; having the strength 
of God in it, armed error must fall before it. This 
was exemplified in the conversion of many of those 
bitter enemies to Christ, the priests. An arrow dipt 



tent, how bad a life soever he has lived, how 
many soever in number are his sins? 

But this grace is hid from the eyes of men : 
the devil hides it from them, for he knows it 
is alluring, he knows it has an attracting vir- 
tue in it; for this is it that above all argu- 
ments can draw the soul to God. 

I cannot help it, but must let drop another 
word. The first Church, the Jerusalem Church, 
from whence the Gospel was to be sent into all 
the world, was a church made up of Jerusa- 
lem sinners. These great sinners were here 
the most shining monuments of the exceeding 
grace of God. 

Thus you see I have proved the doctrine, 
and that not only by showing you that this 
was the practice of the Lord Jesus Christ in 
his lifetime, but his last will when he went up 
to God, saying, " Begin to preach at Jerusa- 
lem." 

Yea, it is yet further manifested in that 
when his ministers first began to preach there 
he joined his power to the word, to the con- 
verting of thousands of his betrayers and 
murderers, and also many of the ringleading 
priests to the faith. 

I shall now proceed, and shall show you — 

1. The reason of the point; 

2. And then make some application of the 
whole. 

The observation, you know, is this: Jesus 
Christ would have mercy offered in the first 
place to the biggest sinners, to the Jerusalem 
sinners. " Preach repentance and remission 
of sins in my name among all nations, begin- 
ning at Jerusalem." 

The reasons of the points are — 

First, Because the biggest sinners have most 
need thereof. He that has the most need, 
reason says, should be helped first. I mean 
when a helping hand is offered, and now it is, 
for the Gospel of the grace of God is sent to 
help the world. Acts xvi. 9. But the biggest 
sinner has most need: therefore, in reason, 
when mercy is sent down from heaven to men, 
the worst of men should have the first offer of 
it. "Begin at Jerusalem." This is the reason 
which the Lord Christ himself renders why in 
his lifetime he left the best and turned him 
to the worst. — why he sat so loose from the 
righteous and stuck so close to the wicked.f 

in the blood of Jesus will subdue the most obdurate 
heart it reaches. 

f The soul is mortally wounded by sin j happy only 
they who both know and feel it ! Christ is appointed 
in the council of heaven for the cure of it ; but such 



THE JERUSALEM SINNER SAVED. 



331 



" The whole," saith he, " have no need of the 
physician, but the sick. I came not to call 
the righteous, but sinners, to repentance." 
Mark ii. 15, 16, 17. 

Above you read that the scribes and Phari- 
sees said to his disciples, " How is it that he 
eateth and drinketh with publicans and sin- 
ners ?" Alas ! they did not know the reason ; 
but the Lord renders them one, and such an 
one as is both natural and cogent, saying, 
These have need, most need. Their great ne- 
cessity requires that I should be most friendly 
and show my grace first to them. 

Not that the others were sinless, and so had 
no need of a Saviour, but the publicans and 
their companions were the biggest sinners; 
they were, as to view, worse than the scribes, 
and therefore in reason should be helped first, 
because they had most need of a Saviour. 

Men that are at the point to die have more 
need of the physician than they that are but 
now and then troubled with an heart-fainting 
qualm. The publicans and sinners were, as it 
were, in the mouth of death ; death was swal- 
lowing of them down, and therefore the Lord 
Jesus receives them first, offers them mercy 
first. " The whole have no need of the physi- 
cian, but the sick. I came not to call the right- 
eous, but sinners, to repentance." The sick, 
as I said, is the biggest sinner, whether he sees 
his disease or not. He is stained from head to 
foot, from heart to life and conversation. This 
man, in every man's judgment, has most need 
of mercy. There is nothing attends him from 
bed to board, and from board to bed again, but 
the visible characters and obvious symptoms 
of eternal damnation. This therefore is the 
man that has need, most need, and therefore 
in reason should be helped in the first place. 
Thus it was with the people concerned in the 
text ; they were the worst of sinners, Jerusa- 
lem sinners, sinners of the biggest size, and 
therefore such as had the greatest need ; where- 
fore they must have mercy offered to them be- 
fore it be offered anywhere else in the world. 
" Begin at Jerusalem," offer mercy first to a 
J erusalem sinner. This man has most need, 
he is farthest from God, nearest to hell, and so 
one that has most need. This man's sins are 
in number the most, in cry the loudest, in 

sinners as think themselves in a healthy state will 
desire no physician's help. "Jesus came not to 
call the (opinionative) righteous, but the (sensible) 
sinner to repentance." His blood clean seth from all 
sin. 

* Such were David, Manasseh, Magdalen, Peter, 



weight the heaviest, and consequently will sink 
him soonest ; wherefore he has most need of 
mercy. This man is shut up in Satan's hand, 
fastest bound in the cords of his sins, one that 
justice is whetting his sword to cut off, and 
therefore has most need, not only of mercy, 
but that it should be extended to him in the 
first place. 

But a little further, to show you the true na- 
ture of this reason — to wit, that Jesus Christ 
would have mercy offered in the first place to 
the biggest sinners.* 

First, Mercy ariseth from bowels and com- 
passion, from pity, and from a feeling of the 
condition of those in misery. " In his love 
and in his pity he saveth us." And again, 
" The Lord is pitiful, very pitiful, and of great 
mercy." Isa. lxiii. 9 ; James v. 11. 

Now, where pity and compassion is, there is 
yearning of the bowels; and where there is 
that, there is readiness to help. And I say 
again, the more deplorable and dreadful the 
condition is, the more directly doth bowels and 
compassion turn themselves to such and offer 
help and deliverance. All this flows from our 
first Scripture proof, " I came to call them that 
have need ;" to call them first, while the rest 
look on and murmur. 

"How shall I give thee up, Ephraim?" 
Ephraim was a revolter from God, a man that 
had given himself up to devilism — a company 
of men, the ten tribes, that had worshipped 
devils, while Judah kept with his God. "But 
how shall I give thee up, Ephraim? How 
shall I deliver thee, Israel? How shall I 
make thee as Admah ? How shall I set thee 
as Zeboim? (and yet thou art worse than they; 
nor has Samaria committed half thy sins.)" 
Ezek. xvi. 46, 51. " My heart is turned with- 
in me, and my repentings are kindled to- 
gether." Hos. xi. 8. 

But where do you find that ever the Lord 
did thus rowl in his bowels for and after any 
self-righteous man? No, no; they are the 
publicans and harlots, idolaters and Jerusalem 
sinners, for w r hom his bowels yearn and thus 
tumble about within him ; for, alas ! poor 
worms, they have most need of mercy. 

Had not the good Samaritan more compas- 
sion for that man that fell among thieves 

Paul, and many others, who, having been grievous of- 
fenders, blasphemers, and persecutors, became at 
length eminent examples of Christ's clemency, grace 
and pardoning mercy: and (blessings on him!) he is 
still able and willing to save to the uttermost all who 
come unto God by him. 



BUNYAN'S COMPLETE WORKS. 



(though that fall was occasioned by his going 
from the place where they worshipped God to 
Jericho, the cursed city) than we read he had 
for any other besides ? His wine was for him, 
his oil was for him, his beast for him; his 
penny, his care, and his swaddling-band for 
him: for, alas! wretch, he had most need. 
Luke x. 30-35. 

Zaccheus the publican, the chief of the pub- 
licans, one that had made himself the richer 
by wronging of others, — the Lord at that time 
singleth him out from all the rest of his 
brother publicans, and that in the face of 
many Pharisees, and proclaimed in the aud- 
ience of them all that that day salvation was 
come to his house. Luke xix. 1-8. 

The woman also that had been bound down 
by Satan for eighteen years together, his com- 
panions putting him upon it he loosed her, 
though those that stood by snarled at him for 
so doing. Luke iii. 11-13. 

And why the woman of Sarepta, and why 
Naaman the Syrian, rather than widows and 
lepers in Israel, but because their conditions 
were more deplorable,* for that they were most 
forlorn and farthest from help? Luke iv. 25, 27. 

But, I say, why all these thus named? Why 
have we not a catalogue of some holy men that 
were so in their own eyes and in the judgment 
of the world ? Alas ! if at any time any of 
them are mentioned, how seemingly coldly 
doth the record of Scripture present them to/ 
us? Nicodemus, a night professor, and Simon 
the Pharisee with his fifty pence, and their 
great ignorance of the methods of grace, we 
have now and then touched upon. 

Mercy seems to be out of its proper channel 
when it deals with self-righteous men ; but 
then it runs with a full stream when it extends 
itself to the biggest sinners. As God's mercy 
is not regulated by man's goodness, nor ob- 
tained by man's worthiness, so not much set 
out by saving of any such. But more of this 
anon. 

And here let me ask my readers a question : 
Suppose that, as thou art walking by some 
pond side, thou shouldst espy in it four or 
five children all in danger of drowning, and 
one in more danger than all the rest: judge 

* These were the objects of discriminating grace; 
by divine illumination they saw and groaned under 
their ignorance, rebellion, apostacy, and utter in- 
ability to return to God : this being humbly confessed, 
Christ steps in to their relief with, " I will ; be thou 
clean." Luke v. 13. Then follows peace and joy in 
believing. 



which has most need to be helped out first ? 
I know thou wilt say, He that is nearest 
drowning. Why, this is the case : the bigger 
sinner, the nearer drowning ; therefore the 
bigger sinner, the more need of mercy ; yea, 
of help by mercy in the first place. And to 
this our text agrees when it saith, " Beginning 
at Jerusalem." Let the Jerusalem sinner, says 
Christ, have the first offer, the first invitation, 
the first tender of my grace and mercy, for 
he is the biggest sinner, and so has most need 
thereof. 

Secondly, Christ Jesus would have mercy 
offered in the first place to the biggest sin- 
ners, because when they, any of them, re- 
ceive it, it redounds most to the fame of his 
name. 

Christ Jesus, as you may perceive, has put 
himself under the term of a physician, a doc- 
tor for curing of diseases ; and you know that 
applause and a fame is a thing that physicians 
much desire. That is it that helps them to 
patients, and that also that will help their 
patients to commit themselves to their skill 
for cure with the more confidence and repose 
of spirit. And the best way for a doctor or 
physician to get themselves a name is, in the 
first place, to take in hand and cure some 
such as all others have given up for lost and 
dead. Physicians get neither name nor fame 
by pricking of wheals, or picking out thistles, 
or by laying of plasters to the scratch of a 
pin : every old woman can do this. But if 
they would have a name and a fame, if they 
will have it quickly, they must, as I said, do 
some great and desperate cures. Let them 
fetch one to life that was dead ; let them re- 
cover one to his wits that was mad ; let them 
make one that was born blind to see ; or let 
them give ripe wits to a fool : these are notable 
cures, and he that can do thus, and if he doth 
thus first, he shall have the name and fame he 
desires ; he may lay abed till noon. 

Why, Christ Jesus forgiveth sins for a 
name, and so begets of himself a good report 
in the hearts of the children of men.f And 
therefore in reason he must be willing, as also 
he did command, that his mercy should be 
offered first to the biggest sinners. 

" I will forgive their sins, iniquities, and 

f Such as truly know Christ, and have tasted sweet- 
ness in him, will count all things else but dung and 
dross in comparison of his love; they will moreover 
be forward to invite and draw others to a saving 
acquaintance with Him whom they esteem altogether 
lovely. 



THE JERUSALEM SINNER SAVED. 



333 



transgressions," says he; "and it shall turn 
to me for a name of joy, and a praise, and an 
honour before all the nations of the earth." 
Jer. xxxiii. 8, 9. 

And hence it is that at his first appearing 
he took upon him to do such mighty works : 
he got a fame thereby ; he got a name thereby. 
Matt, iv. 23, 24. 

When Christ had cast the legion of devils 
out of the man of whom you read in Mark v., 
he bid him go home to his friends and tell it. 
"Go home," saith he, "to thy friends, and tell 
them how great things God has done for thee, 
and hast had compassion on thee." Mark v. 
19. Christ Jesus seeks a name and desireth 
a fame in the world; and therefore, or the 
better to obtain that, he commands that 
mercy should first be proffered to the biggest 
sinners, because by the saving of one of them 
he makes all men marvel, as it is said of the 
man last mentioned, whom Christ cured to- 
wards the beginning of his ministry. " And 
he departed," says the text, "and began to 
publish in Decapolis how great things Jesus 
had done for him ; and all men did marvel." 
Ver. 20. 

When John told Christ that they saw one 
casting out devils in his name, and they for- 
bade him, because he followed not with them, 
what is the answer of Christ? "Forbid him 
not, for there is no man which shall do a mira- 
cle in my name that can lightly speak evil of 
me." No : they will rather cause his praise 
to be heard and his name to be magnified, and 
so put glory on the head of Christ. 

But we will follow a little our metaphor. 
Christ, as I said, has put himself under the 
term of a physician ; consequently he desireth 
that his fame as to the salvation of sinners 
may spread abroad, that the world may see 
what he can do. And to this end he has not 
only commanded that the biggest sinners 
should have the first offer of his mercy, but 
has, as physicians do, put out his bills and 
published his doings, that things may be read 
and talked of. Yea, he has moreover, in these 
his blessed bills — the holy Scriptures I mean 
— inserted the very names of persons, the 
places of their abode, and the great cures that 
by the means of his salvation he has wrought 
upon them to this very end. Here is, item, 
Such a one, by my grace and redeeming 
blood, was made a monument of everlasting 

* God's regenerated and adopted ones, whose names 
are registered in heaven, who are really members of 
the Gospel Church, have a right, by the promises, to 



life; and such a one, by my perfect obedi- 
ence, became an heir of glory.* And then he 
produceth their names : 

Item. I saved Lot from the guilt and damna- 
tion that he had procured to himself by his 
incest. 

Item. I saved David from the vengeance that 
belonged to him for committing of adultery 
and murder. 

Here is also Solomon, Manasseh, Peter, 
Magdalen, and many others made mention 
of in this book. Yea, here are their names, 
their sins, and their salvations recorded to- 
gether, that you may read and know what a 
Saviour he is, and do him honour in the 
world. For why are these things thus re- 
corded but to show to sinners what he can do, 
to the praise and glory of his grace ? 

And it is observable, as I said before, we 
have but very little of the salvation of little 
sinners mentioned in God's book, because that 
would not have answered the design — to wit, 
to bring glory and fame to the name of the 
Son of God. 

What should be the reason, think you, why 
Christ should so easily take a denial of the 
great ones that were the grandeur of the world, 
and struggle so hard for hedge-creepers and 
highwaymen, (as that parable in Luke xiv. 
seems to import he doth,) but to show forth 
the riches of the glory of his grace to his 
praise ? This, I say, is one reason to be sure. 

They that had their grounds, their yoke of 
oxen, and their marriage joys were invited to 
come, but they made their excuse, and that 
served the turn. But when he comes to deal 
with the worst, he saith to his servants, Go ye 
out and bring them in hither. " Go out quickly, 
and bring in hither the poor, the maimed, the 
halt, and the blind. And they did so." And 
he said again, " Go out into the highways and 
hedges, and compel them to come in, that my 
house may be filled." Luke xiv. 18, 19, 20. 
These poor lame, maimed, blind hedge-creep- 
ers and highwaymen must come in, must be 
forced in. These, if saved, will make his 
merits shine. 

When Christ was crucified and hanged up 
between the earth and heavens, there were two 
thieves crucified with him; and behold, he 
lays hold of one of them, and will have him 
away with him to glory. Was not this a 
strange act and a display of unthought-of grace ? 

all that God has provided and Christ has purchased, 
even to the whole inheritance of grace here and glory 
in heaven. 



334 



BUNYAN'S COMPLETE WORKS. 



Were there none but thieves there, or were the 
rest of that company out of his reach? Could 
he not, think you, have stooped from the cross 
to the ground, and have laid hold, on some 
honester man if he would? Yes, doubtless. 
Oh ! but then he would not have displayed his 
grace, nor so have pursued his own designs — 
namely, to get himself a praise and a name ; 
but now he has done it to purpose. For who 
that shall read this story but must confess that 
the Son of God is full of grace : for a proof of 
the riches thereof he left behind him when 
upon the cross he took the thief away with 
him to glory. Nor can this one act of his be 
buried ; it will be talked of to the end of the 
world to his praise.* " Men shall speak of the 
might of thy terrible acts, and will declare thy 
greatness. They shall abundantly utter the 
memory of thy great goodness, and shall sing 
of thy righteousness. They shall speak of the 
glory of thy kingdom and talk of thy power, 
to make known to the sons of men his mighty 
acts and the glorious majesty of his kingdom." 
Ps. cxiv. 6, 12. 

When the word of God came among the con- 
jurers and those soothsayers that you read of 
in Acts xix., and had prevailed with some of 
them to accept of the grace of Christ, the Holy 
Ghost records it with a boast, for that it would 
redound to his praise, saying, 

" And many of them that used curious arts 
brought their books together and burned them 
before all men, and counted the price of them, 
and found it fifty thousand pieces of silver • so 
mightily grew the word of God, and prevailed." 
Acts xix. 19, 20. It wrenched out of the 
clutches of Satan some of those of whom he 
thought himself most sure. "So mightily 
grew the word of God." It grew mightily ; it 
encroached upon the kingdom of the devil ; it 
pursued him and took the prey ; it forced him 
to let go his hold ; it brought away captive, as 
prisoners taken by force of arms, some of the 
most valiant of his army ; it fetched back from, 
as it were, the confines of hell, some of those 
that were his most trusty, and that with hell 
had been at an agreement : it made them come 
and confess their deeds and burn their books 
before all men : " So mightily grew the word 
of God, and prevailed." 

* This was truly a miracle of grace and sovereign 
mercy. It was effected by the mighty power of God 
the Holy Ghost, who enlightens the eyes of the sin- 
ner's understanding, to see his own deplorable misery, 
the excellency of Christ, and the alone-sufficiency and 
all-sufficiency of his grace for salvation. 



Thus, therefore, you see why Christ will have 
mercy offered in the first place to the biggest 
sinners ; they have most need thereof ; and this 
is the most ready way to extol His name that 
rideth upon the heavens to our help. But, 

Thirdly, Christ Jesus would have mercy 
offered in the first place to the biggest sinners, 
because by their forgiveness and salvation 
others, hearing of it, will be encouraged the 
more to come to him for life. 

For the physician by curing the most des- 
perate at the first doth not only get himself a 
name, but begets encouragement in the minds 
of other diseased folks to come to him for help. 
Hence you read of our Lord that after, through 
his tender mercy, he had^ured many of great 
diseases, his fame was spread abroad : " They 
brought unto him all sick people that were 
taken with divers diseases and torments, and 
those which were possessed with devils, and 
those which were lunatic, and those that had 
the palsy, and he healed them ; and there fol- 
lowed him great multitudes of people from 
Galilee, and Decapolis, and Jerusalem, and 
Judea, and from beyond Jordan." Matt. iv. 
24, 25. 

See here, he first by working gets himself a 
fame, a name, and renown, and now men take 
encouragement, and bring from all quarters 
their diseased to him, being helped, by what 
they had heard, to believe that their diseased 
should be healed. 

Now, as he did with those outward cures, 
so he does in the proffers of his grace and 
mercy ; he proffers that in the first place to the 
biggest sinners, that others may take heart to 
come to him to be saved.f I will give you a 
Scripture or two. I mean to show you that 
Christ, by commanding that his mercy should 
in the first place be offered to the biggest of 
sinners, has a design thereby to encourage and 
provoke others to come also to him for mercy. 

" God," saith Paul, " who is rich in mercy, 
for his great love wherewith he loved us, even 
when we were dead in our sins, hath quickened 
us together with Christ, (by grace ye are saved,) 
and hath raised us up together, and made us 
sit together in heavenly places in Christ Jesus." 
But why did he do all this ? " That in the ages 
to come he might show the exceeding riches of 

f None will be disposed to come to the Saviour till 
they have been so far awakened by the threatenings 
of God's wrath to a sight of their misery as to make 
them see their need of Christ held out in the promise, 
and to flee for refuge to the only hope set before them 
in the Gospel. 



THE JERUSALEM SINNER SAVED. 



335 



his grace in his kindness towards us through 
Christ Jesus." Eph. ii. 4-7. 

See, here is a design : God lets out his mercy 
to Ephesus of design, even to show to the ages 
to come the exceeding riches of his grace in 
his kindness to them through Christ Jesus. 
And why to show by these the exceeding riches 
of his grace to the ages to come through Christ 
Jesus but to allure them and their children 
also to come to him, and to partake of the 
same grace through Christ Jesus ? 

But what was Paul and the Ephesian sinners? 
(Of Paul we will speak anon.) These Ephe- 
sian sinners, they were men dead in sins, men 
that walked according to the dictates and 
motions of the devil; worshippers of Diana, 
that effeminate goddess ; men far off from God, 
aliens and strangers to all good things ; such 
as were far off from that, as I said, and conse- 
quently in a most deplorable condition. As 
the Jerusalem sinners were of the highest sort 
among the Jews, so these Ephesian sinners 
were of the highest sort among the Gentiles. 
Eph. ii. 1, 2, 3 ; Acts xix. 35 ; Eph. ii. 11, 12. 

Wherefore, as by the Jerusalem sinners, in 
saving them first, he had a design to provoke 
others to come to him for mercy, so the same 
design is here set on foot again in his calling 
and converting the Ephesian sinners, that in 
the ages to come he might show the exceeding 
riches of his grace, says he, " in his kindness 
towards us through Christ Jesus." There is 
yet one hint behind. It is said that God saved 
these " for his love ;" that is, as I think, for the 
setting forth, for the commendation of his love, 
for the advance of his love, in the hearts and 
minds of them that should come after. As 
who should say, God has had mercy upon and 
been gracious to you, that he might show to 
others, for their encouragement, that they have 
ground to come to him to be saved. When 
God saves one great sinner, it is to encourage 
another great sinner to come to him for mercy. 

He saved the thief, to encourage thieves to 
come to him for mercy ; he saved Magdalen, 
to encourage other Magdalens to come to him 
for mercy ; he saved Saul, to encourage Sauls 
to come to him for mercy ; and this Paul him- 
self doth say. " For this cause," saith he, " I 
obtained mercy, that in me first Jesus Christ 
might show forth all long-suffering, for a pat- 
tern to them which should hereafter believe on 
him to life everlasting." 1 Tim. i. 16. 

* sinner, beseech the Lord to enable you to wel- 
come the grace that is welcoming you : then you shall 
find, in the Lord's time, that you shall be made as 



How plain are the words ! Christ in saving 
of me has given to the world a pattern of his 
grace, that they might see and believe, and 
come and be saved — that they that are to be 
born hereafter might believe on Jesus Christ 
to life everlasting.* 

But what was Paul? Why, he tells you 
himself. " I am," says he, " the chief of sin- 
ners ; I was," says he, " a blasphemer, a per- 
secutor, an injurious person; but I obtain- 
ed mercy." 1 Tim. i. 14, 15. Ay, that is well 
for you, Paul; but what advantage have we 
thereby ? Oh, very much, saith he ; for " for 
this cause I obtained mercy, that in me first 
Jesus Christ might show all long-suffering, for 
a pattern to them which shall believe on him 
to life everlasting." 

Thus, therefore, you see that this third rea- 
son is of strength — namely, that Jesus Christ 
would have mercy offered in the first place to 
the biggest sinners, because by their forgive- 
ness and salvation, others hearing of it, will 
be encouraged the more to come to him for 
mercy. 

It may w T ell therefore be said to God, " Thou 
delightest in mercy, and mercy pleases thee." 
Mic. vii. 18. 

But w r ho believes that this w r as God's design 
in showing mercy of old? — namely, that we 
that come after might take courage to come to 
him for mercy; or that Jesus Christ would 
have mercy offered in the first place to the 
biggest sinners, to stir up others to come to 
him for life ? This is not the manner of men, 
OGod! 

But David saw this betimes; therefore he 
makes this one argument with God, that he 
would blot out his transgressions, that he 
would forgive his adultery, his murders, and 
horrible hypocrisy. " Do it, O Lord," saith 
he, do it, and " then will I teach transgressors 
thy ways, and sinners shall be converted unto 
thee." Ps. Ii. 7-13. 

He knew that the conversion of sinners 
would be a work highly pleasing to God, as 
being that which he had designed before he 
made mountain or hill. Wherefore he comes, 
and he saith, Save me, O Lord ; if thou wilt 
but save me I will fall in with thy design ; I 
will help to bring w r hat sinners to thee I can. 
And, Lord, I am willing to be made a preacher 
myself, for that I have been a horrible sinner. 
Wherefore, if thou shalt forgive my great trans- 
kindly welcome as ever a sinner was since Adam's 
fall, and as ever any sinners were that are now glori- 
fied saints. 



336 



BUNYAN'S COMPLETE WORKS. 



gressions, I shall be a fit man to tell of thy 
wondrous grace to others. Yea, Lord, I dare 
promise that if thou wilt have mercy upon me, 
it shall tend to the glory of thy grace, and also 
to the increase of thy kingdom ; for I will tell 
it, and sinners will hear of it. And there is 
nothing so suiteth with the hearing sinner as 
mercy, and to be informed that God is willing 
to bestow it upon him. " I will teach trans- 
gressors thy ways, and sinners shall be con- 
verted unto thee." 

Nor will Christ Jesus miss of his design in 
proffering of mercy in the first place to the 
biggest sinners. You know what work the 
Lord, by laying hold of the woman of Samaria, 
made among the people there.* They knew 
that she was a town-sinner, an adulteress, yea, 
one that after the most audacious manner lived 
in uncleanness with a man that was not her 
husband ; but when she, from a turn upon her 
heart, went into the city and said to her neigh- 
bours, Come, oh how they came ! how they 
flocked out of the city to Jesus Christ ! " Then 
they went out of the city and came to him, 
and many of the Samaritans (people perhaps 
as bad as herself) believed on him, for the 
saying of the woman, which testified, saying, 
He told me all that ever I did." John iv. 39. 

That word, " He told me all that ever I did," 
was a great argument with them ; for by that 
they gathered that though he knew her to be 
vile, yet he did not despise her, nor refuse to 
show how willing he was to communicate his 
grace unto her ; and this fetched over, first 
her, then them. 

This woman, as I said, was a Samaritan sin- 
ner, a sinner of the worst complexion, for the 
Jews abhorred to have aught to do with them, 
(ver. 9;) wherefore none more fit than she to 
be made one of the decoys of heaven, to bring 
others of the Samaritan wild fowls under the 
net of the grace of Christ. And she did the 
work to purpose. Many and many more of 
the Samaritans believed on him. Ver. 40, 41, 
42. The heart of man, though set in sin, will, 
when it comes once to a persuasion that God is 
willing to have mercy upon us, incline to come 
to Jesus Christ for life. Witness those turn- 
aways from God that you also read of in Jere- 

* It is ignorance of the worth of Christ, and the 
not being sensible of the want of him, that makes 
persons so indifferent in their desires after him, and 
so remiss in using the means of grace to obtain him ; 
but the promise is, "They that seek shall find; they 
that ask shall receive ; and to them that knock the 
door of mercy and peace shall be opened." 



miah ; for after they had heard three or four 
times over that God had mercy for backsliders, 
they broke out and said, "Behold, we come 
unto thee, for thou art the Lord our God." 
Or as those in Hoeea did, " For in thee the 
fatherless find." Jer. iii. 22; Hos. xiv. 1, 2, 3. 

Mercy, and the revelation thereof, is the 
only antidote against sin. It is of a thawing 
nature ; it will loose the heart that is frozen 
up in sin : yea, it will make the unwilling will- 
ing to come to Jesus Christ for life. 

Wherefore, do you think, was it that Jesus 
Christ told the adulterous woman, and that be- 
fore so many sinners, that he had not con- 
demned her, but to allure her, with them there 
present, to hope to find favour at his hands ? 
(As he also saith in another place,) "I came 
not to judge, but to save the world." f For 
might they not thence most rationally con- 
clude that if Jesus Christ had rather save than 
damn an harlot, there was encouragement for 
them to come to him for mercy ? 

I heard once a story from a soldier who with 
his company had laid siege against a fort, that 
so long as the besieged were persuaded their 
foes would show them no favour they fought 
like madmen ; but when they saw one of their 
fellows taken and received to favour, they all 
came tumbling down from their fortress, and 
delivered themselves into their enemies' hands. 

I am persuaded, did men believe that there 
is that grace and willingness in the heart of 
Christ to save sinners as the word imports 
there is, they would come tumbling into his 
arms ; but Satan has blinded their minds that 
they cannot see this thing. Howbeit, the 
Lord Jesus has, as I said, that others might 
take heart and come to him, given out a com- 
mandment that mercy should in the first place 
be offered to the biggest sinners. " Begin," 
saith he, " at Jerusalem." And thus I end the 
third reason. 

Fourthly, Jesus Christ would have mercy 
offered in the first place to the biggest sinners, 
because that is the way, if they receive it, most 
•to weaken the kingdom of Satan, and to keep 
it lowest in every age of the world. The big- 
gest sinners, they are Satan's colonels and 
captains, the leaders of his people, and they 
that most stoutly make head against the Son 
of God. Wherefore let these first be con- 

f The design of Christ's first coming into the world 
was to save miserable sinners; the end of his second 
coming will be to judge the unbelieving part of it ; for 
the sin of unbelief binds all other sins upon the sin- 
ner, and consigns him over to damnation. 



THE JERUSALEM 



SINNER SAVED. 



337 



quered, and his kingdom will be weak. When 
Ishbosheth had lost his Abner, his kingdom 
was made weak, nor did he sit but tottering 
then upon his throne. So when Satan loseth 
his strong men, them that are mighty to work 
iniquity, and dexterous to manage others in 
the same, then is his kingdom weak. 2 Sam. 
iii. Therefore, I say, Christ doth offer mercy 
in the first place to such the more to weaken 
his kingdom. Christ Jesus was glad to see 
Satan fall like lightning from heaven, that is 
suddenly or headlong; and it was surely by 
casting of him out of strong possessions and 
by recovering of some notorious sinners out of 
his clutches. Luke x. 17, 18, 19. 

Samson, when he would pull down the Phil- 
istines' temple, took hold of the two main 
pillars of it, and, breaking them, down came 
the house. Christ came to destroy the works 
of the devil, and to destroy by converting 
grace as well as by redeeming blood. Now sin 
swarms, and lieth by legions and whole armies 
in the souls of the biggest sinners, as in gar- 
risons; wherefore the way, the most direct 
way, to destroy it is first to deal with such sin- 
ners by the word of his Gospel and by the 
merits of his passion.* 

For example, though I shall give you but a 
homely one : Suppose a family to be very lousy, 
and one or two of the family to be in chief the 
breeders ; the way, the quickest way, to clear 
that family, or at least to weaken the so swarm- 
ing of those vermin, is, in the first place, to 
sweeten the skin, head, and clothes of the 
chief breeders ; and then, though all the family 
should be apt to breed them, the number of 
them, and so the greatness of that plague there, 
will be the more impaired. 

Why, there are some people that are in chief 
the devil's sin-breeders in the towns and places 
where they live. The place, town, or family 
where they live must needs be horribly lousy, 
and, as it were, eaten up with vermin. Now, 
let the Lord Jesus in the first place cleanse 
these great breeders, and there will be given a 
nip to those swarms of sins that used to be 
committed in such places throughout the town, 
house, or family where such sin-breeding per- 
sons used to be. 

I speak by experience: I was one of those 

* Christ's meritorious life and sufferings were ap- 
pointed in order to bring those rebels and apostates 
for whom he died unto God: having satisfied justice, 
and fulfilled the law, every obstacle is removed, and 
the way to supreme happiness is made plain by the 
word and Spirit of God. 
22 



lousy ones, one of these great sin-breeders ; I 
infected all the youth of the town where I was 
born with all manner of youthful vanities. The 
neighbours counted me so ; my practice proved 
me so; wherefore Christ Jesus took me first, 
and taking me first, the contagion was much 
allayed all the town over. When God made 
me sigh, they would hearken and inquiringly 
say, What is the matter with John? They 
also gave their various opinions of me. But, 
as I said, sin cooled and failed as to his full 
career. When I went out to seek the bread 
of life some of them would follow, and the rest 
be put into a muse at home. Yea, almost the 
town, at first, at times, would go out to hear at 
the place where I found good ; yea, young and 
old for a while had some reformation on them ; 
also some of them, perceiving that God had 
mercy upon me, came crying to him for mercy 
too. 

But what need I give you an instance of 
poor I? I will come to Manasseh the king. 
So long as he was a ringleading sinner, the 
great idolater, and chief of devilism, the 
whole land flowed with wickedness ; "For he 
made them to sin," and do worse than the 
heathen that dwelt round about them, or that 
was cast out from before them ; but when God 
converted him the whole land was reformed. 
Down went the groves, the idols, and altars of 
Baal, and up went true religion in much of the 
power and purity of it. You will say, The 
king reformed by power. I answer, Doubt- 
less, and by example too, for people observe 
their leaders ; as their fathers did, so did they. 
2 Chron. xxxiii. ; 2 Kings xvii. 41. 

This, therefore, is another reason why Jesus 
would have mercy offered in the first place to 
the biggest sinners, because that is the best 
way, if they receive it, most to weaken the 
kingdom of Satan and to keep it poor and low. 

And do you not think now that if God would 
but take hold of the hearts of some of the 
most notorious in your town, in your family, 
or country, that this thing would be verified 
before your faces? It would, it would, to the 
joy of you that are godly, to the making of 
hell to sigh, to the great suppression of sin, 
the glory of Christ, and the joy of the angels 
of God.f And ministers should therefore, 

f If the recovery of one lost sinner by repentance 
is matter of exceeding joy to Christ the great Shep- 
herd, to all the blessed company in heaven, and to 
saints on earth, what rejoicing must there be at tho 
glorification of the innumerable throng when assem- 
bled together in the realms of bliss above ! 



338 



BUNYAN'S COMPLETE WORKS. 



that this work might go on, take advantage to 
persuade with the biggest sinners to come into 
Christ, according to my text and their com- 
mission, " beginning at Jerusalem." 

Fifthly, Jesus Christ would have mercy 
offered in the first place to the biggest sinners, 
because such, when converted, are usually the 
best helps in the Church against temptations, 
and fittest for the support of the feeble-minded 
there. Hence, usually you have some such in 
the first plantation of churches, or quickly 
upon it. Churches would do but sorrily if 
Christ Jesus did not put such converts among 
them: they are the monuments and mirrors 
of mercy. The very sight of such a sinner in 
God's house — yea, the very thought of him 
where the sight of him cannot be had — is 
ofttimes greatly for the help of the faith of 
the feeble. 

" When the churches (saith Paul) that were 
in Judea heard this concerning me, that he 
which persecuted them in time past now 
preached the faith which once he destroyed, 
they glorified God in me." Gal. i. 20-24. 

"Glorified God." How is that? Why, 
they praised him, and took courage to believe 
the more in the mercy of God, for that he had 
had mercy on such a great sinner as he. They 
glorified God "in me," they wondered that 
grace should be so rich as to take hold of such 
a wretch as I was ; and for my sake believe in 
Christ the more. 

There are two things that great sinners are 
acquainted with, when they come to divulge 
them to the saints, that are a great relief to 
their faith : 

1. The contests that they usually have with 
the devil at their parting with him. 

2. Their knowledge of his secrets in his 
workings. 

For the first: The biggest sinners have 
usually great contests with the devil at their 
partings ; and this is an help to saints, for or- 
dinary saints find afterwards what the vile 
ones find at first ; but when at the opening of 
hearts the one finds himself to be as the other, 
the one is a comfort to the other. The lesser 
sort of sinners find but little of this till after 
they have been some time in profession : but 
the vile man meets with his at the beginning. 
Wherefore he, when the other is down, is 
ready to tell that he has met with the same 
before ; for, I say, he has had it before. Satan 

* The devil harasses some with horrid, filthy, blas- 
phemous thoughts, that they may think their sins too 
.great to be forgiven, though commonly such thoughts 



is loth to part with a great sinner. What, my 
true servant, (quoth he,) my old servant, wilt 
thou forsake me now? Having so often sold 
thyself to me to work wickedness, wilt thou 
forsake me now ? Thou horrible wretch, dost 
not know that thou hast sinned thyself beyond 
the reach of grace, and dost think to find 
mercy now?* Art not thou a murderer, a 
thief, a harlot, a witch, a sinner of the greatest 
size, and dost thou look for mercy now? Dost 
thou think that Christ will foul his fingers with 
thee? It is enough to make angels blush, saith 
Satan, to see so vile a one knock at heaven- 
gates for mercy, and wilt thou be so abomina- 
bly bold to do it? Thus Satan dealt with me, 
says the great sinner, when at first I came to 
Jesus Christ. And what did you reply? saith 
the tempted. Why, I granted the whole charge 
to be true, says the other. And what, did you 
despair, or how? No, (saith he,) I said, I am 
Magdalen, I am Magdalen; I am Zaccheus, I 
am the thief, I am the harlot, I am the publi- 
can, I am the prodigal, and one of Christ's 
murderers ; yea, worse than any of these ; and 
yet God was so far off from rejecting of me 
(as I found afterwards) that there was music 
and dancing in his house for me, and for joy 
that I was come home unto him. Oh blessed 
be God for his grace! (says the other,) for 
then I hope there is favour for me. Yea, as I 
told you, such a one is a continual spectacle in 
the Church for every one to behold God's grace 
and wonder by. 

Secondly. And as for the secrets of Satan, 
such as are suggestions to question the being 
of God, the truth of his word, and to be an- 
noyed with devilish blasphemies, none more 
acquainted with these than the biggest sinners 
at their conversion ; wherefore thus also they 
are prepared to be helps in the Church to re- 
lieve and comfort the other. 

I might also here tell you of the contests and 
battles that such are engaged in, wherein they 
find the besettings of Satan, above any other 
of the saints. At which times Satan assaults 
the soul with darkness, fears, frightful thoughts 
of apparitions ; now they sweat, pant, cry out, 
and struggle for life. 

The angels now come down to behold the 
sight, and rejoice to see a bit of dust and ashes 
to overcome principalities and powers and 
might and dominions. But, as I said, when 
these come a little to be settled, they are pre- 

are the least of the sins of those who are pestered 
with them, and rather the devil's, who injects them, 
than theirs. See Matt. xii. 31. 



THE JERUSALEM SINNER SAVED. 



339 



pared for helping others, and are great com- 
forts unto them. Their great sins give great 
encouragement to the devil to assault them ; 
and by these temptations Christ takes advan- 
tage to make them the more helpful to the 
churches. 

The biggest sinner, when he is converted 
and comes into the Church, says to them all by 
his very coming in, Behold me, all you that 
are men and women of a low and timorous 
spirit, you whose hearts are narrow, for that 
you never had the advantage to know, because 
your sins are few, the largeness of the grace 
of God, — behold, I say, in me the exceeding 
riches of his grace !"* I am a pattern set forth 
before your faces, on whom you may look and 
take heart. This, I say, the great sinner can 
say, to the exceeding comfort of all the rest. 

Wherefore, as I have hinted before, when 
Gods intends to stock a place with saints, and 
to make that place excellently to nourish with 
the riches of his grace, he usually begins with 
the conversion of some of the most notorious 
thereabouts, and lays them as an example to 
allure others and to build up when they are 
converted. 

Paul must go to the Gentiles, because Paul 
was the most outrageous of all the apostles in 
the time of his unregeneracy ; yea, Peter must 
be he that after his horrible fall was thought 
fittest, when recovered again, to comfort and 
strengthen his brethren. See Luke xxii. 31, 
32. 

Some must be pillars in God's house ; and 
if they be pillars of cedar, they must stand 
while they are stout and sturdy sticks in the 
forest, before they are cut down and planted 
or placed there. 

No man, when he buildeth his house, makes 
the principal parts thereof of weak or feeble 
timber — for how could such bear up the rest ? — 
but of great and able wood. Christ Jesus also 
goeth this way to work ; he makes of the big- 
gest sinners bearers and supporters to the rest. 
This, then, may serve for another reason why 
Jesus Christ gives out in commandment that 
mercy should, in the first place, be offered to 
the biggest sinners, because such, when con- 
verted, are usually the best helps in the Church 
against temptations, and fittest for the support 
of the feeble-minded there. 

** The Lord shows his grace nowhere so much as in 
the predestination of his children, and in what he 
hath predestined them unto ; all his attributes shine 
conspicuously herein, but the glory of his grace with 
superior lustre above the rest. 



Sixthly, Another reason why Jesus Christ 
would have mercy offered in the first place to 
the biggest sinners is, because they, when con- 
verted, are apt to love him most. 

This agrees both with Scripture and reason. 
Scripture says so : " To whom much is forgiven, 
the same loveth much. To whom little is for- 
given, the same loveth little." Luke vii. 47. 
Reason says so ; for as it would be the unrea- 
sonablest thing in the world to render hatred 
for love and contempt for forgiveness, so it 
would be as ridiculous to think that the recep- 
tion of a little kindness should lay the same 
obligations upon the heart to love as the recep- 
tion of a great deal. I would not disparage 
the love of Christ ; I know the least drachm 
of it, when it reaches to forgiveness, is great 
above all the world ; but comparatively, there 
are greater extensions of the love of Christ to 
one than to another. He that has most sin, 
if forgiven, is partaker of the greatest love, of 
the greatest forgiveness. 

I know also that there are some that from 
this very doctrine say, " Let us do evil, that 
good may come," and that turn the grace of 
our God into lasciviousness. But I speak not 
of these ; these will neither be ruled by grace 
nor reason. Grace would teach them, if they 
knew it, to deny ungodly courses ; and so 
would reason too if it could truly sense the 
love of God. 2 Tim. ii. 11, 12 ; Rom. xi. 1. 

Doth it look like what hath any coherence 
with reason or mercy for a man to abuse his 
friend? Because Christ died for men shall I 
therefore spit in his face? The bread and 
water that was given by Elisha to his enemies 
that came into the land of Israel to take him 
had so much influence upon their minds, 
though heathens, that they returned to their 
homes without hurting him, yea, it kept them 
from coming again in a hostile manner into 
the coasts of Israel. 2 Kings vi. 19, 20, 21, 22, 
23. 

But, to forbear to illustrate till anon, one 
reason why Christ Jesus shows mercy to sin- 
ners is, that he might obtain their love, that 
he may remove their base affections from base 
objects to himself.f Now, if he loves to be 
loved a little, he loves to be loved much, but 
there is not any that are capable of loving 
much save those that have much forgiven 

f All objects are base when compared with Christ, 
who is the fulness of Him who filleth all in all. The 
love of anything, how excellent soever, above him, is 
the idolatry of the heart. They that know him most 
will love him best, and not turn aside to lying vanities. 



340 



BUNYAN'S COMPLETE WORKS. 



them. Hence it said of Paul that he laboured 
more than them all — to wit, with a labour of 
love — because he had been by sin more vile 
against Christ than they all. 1 Cor. xv. He 
it was that persecuted the Church of God and 
wasted it. Gal. i. 13. He, of them all, was the 
only raving bedlam against the saints : " And 
being exceeding mad," says he, " against them, 
I persecuted them, even to strange cities." Acts 
xxvi. 11. 

This raving bedlam, that once was so, is he 
that now says, I laboured more than them all, 
more for Christ than them all. 

But, Paul, what moved thee thus to do? 
The love of Christ, says he. It was not I, but 
the grace of God that was with me. As who 
should say, grace ! It was such grace to save 
me ! It was such marvellous grace for God to 
look down from heaven upon me, and that se- 
cured me from the wrath to come, that I am 
captivated with the sense of the riches of it. 
Hence I act, hence I labour ; for how can I 
otherwise do, since God not only separated me 
from my sins and companions, but separated 
all the powers of my soul and body to his ser- 
vice? I am therefore prompted on by this 
exceeding love to labour as I have done ; yet 
not I, but the grace of God with me. 

Oh, I shall never forget his love, nor the 
circumstances under which I was when his love 
laid hold upon me. I was going to Damascus 
with letters from the high priest to make 
havoc of God's people there, as I had made 
havoc of them in other places. These bloody 
letters were not imposed upon me. I went to 
the high priest and desired them of him, (Acts 
ix. 1, 2,) and yet he saved me! I was one of 
the men, of the chief men, that had a hand 
in the blood of his martyr Stephen ; yet he 
had mercy on me ! When I was at Damascus 
I stunk so horribly like a blood-sucker that I 
became a terror to all thereabout. Yea, An- 
anias, good man, made intercession to my 
Lord against me; yet he would have mercy 
upon me ! Yea, joined mercy to mercy, until 
he had made me a monument of grace. He 
made a saint of me, and persuaded me that my 
transgressions were forgiven me. 

When I began to preach, those that heard 
me were amazed, and said, "Is not this he that 
destroyed them that called on this name in 
Jerusalem, and came hither for that intent, 
that he might bring them bound to the high 

* The quickening Spirit of God convinces us of sin ; 
and the belief of God's pardoning and accepting grace 
in Christ is a necessary means to bring us to an in- 



priest ?" Hell doth know that I was a sinner ; 
heaven doth know that I was a sinner; the 
world also knows that I was a sinner, a sinner 
of the greatest size; but I obtained mercy.* 
Acts ix. 20, 21. 

Shall not this lay obligation upon me ? Is 
not love of the greatest force to oblige ? Is it 
not strong as death, cruel as the grave, and 
hotter than the coals of juniper ? Hath it not 
a most vehement flame ? can the waters quench 
it? can the floods drown it? I am under the 
force of it, and this is my continual cry, What 
shall I render to the Lord for all the benefits 
which he has bestowed upon me ? 

Ay, Paul, this is something ; thou speakest 
like a man, like a man affected and carried 
away with the love and grace of God. Now 
this sense, and this affection, and this labour 
give to Christ the love that he looks for. But 
he might have converted twenty little sinners, 
and yet not found, for grace bestowed, so 
much love in them all. 

I wonder how far a man might go among 
the converted sinners of the smaller size before 
one could find one that so much as look any 
thing this-wayward. Where is he that is thus 
under pangs of love for the grace bestowed 
upon him by Jesus Christ? Excepting only 
some few, you may walk to the world's end 
and find none. But, as I said, some there are, 
and so there have been in every age of the 
Church, great sinners, that have had much 
forgiven them, and they love much upon this 
account. 

Jesus Christ therefore knows what he doth 
when he lays hold on the hearts of sinners of 
the biggest size. He knows that such an one 
will love more than many that have not sinned 
half their sins. 

I will tell you a story that I have read of 
Martha and Mary: the name of the book 
I have forgot — I mean of the book in which 
I found the relation— but the thing was 
thus : 

Martha, saith my author, was a very holy 
woman, much like Lazarus her brother, but 
Mary was a loose and wanton creature. Mar- 
tha did seldom miss good sermons and lec- 
tures when she could come at them in Jeru- 
salem, but Mary would frequent the houses of 
sports and the company of the vilest of men 
for lust. And though Martha had often de- 
sired that her sister would go with her to hear 

genuous confession of it. If you would freely confess 
your sins, believe first that "God is faithful and just 
to forgive your sins," through Christ. 1 John i. 9. 



THE JERUSALEM SINNER SAVED. 



341 



her preachers, yea, had often entreated her 
with tears to do it, yet she could never pre- 
vail ; for still Mary would make her excuse, or 
reject her with disdain for her zeal and pre- 
ciseness in religion.* 

After Martha had waited long, tried many 
ways to bring her sister to good, and all 
proved ineffectual, at last she comes upon her 
thus : Sister, quoth she, I pray thee go with 
me to the temple to-day to hear one preach a 
sermon. What kind of preacher is he? said 
she. Martha replied, It is one Jesus of 
Nazareth ; he is the handsomest man you 
ever saw with your eyes. Oh ! he shines in 
beauty and is a most excellent preacher. 

Now, what does Mary, after a little pause, 
but go up into her chamber, and with her 
pins and her clouts decks up herself as fine as 
her fingers could make her. This done, away 
she goes — not with her sister Martha, but as 
much unobserved as she could — to the sermon, 
or rather to see the preacher. 

The hour and preacher being come, and 
she having observed whereabout the preacher 
would stand, goes and sits herself so in the 
temple that she might be sure to have the full 
view of this excellent person. So he comes in 
and she looks, and the first glimpse of his per- 
son pleaseth her. Well, Jesus addresseth him- 
self to his sermon, and she looks earnestly on 
him. 

Now at that time, saith my author, Jesus 
preached about the lost sheep, the lost groat, 
and the prodigal child. And when he came to 
show what care the shepherd took for one lost 
sheep, and how the woman swept to find her 
piece which was lost, and what joy there was 
at their finding, she began to be taken by the 
ears, and forgot what she came about, musing 
what the preacher would make of it. But 
when he came to the application, and showed 
that by the lost sheep was meant a great sin- 
ner, by the shepherd's care was meant God's 
love for great sinners, and that by the joy of 
the neighbours was showed what joy there was 
among the angels in heaven over one great 
sinner that repenteth, she began to be taken 
by the heart. And as he spake these last 
words she thought he pitched his innocent 

* You may as well kill a carnal man as confine 
him to prayer and preaching : he knows not what it 
is to take real pleasure in spiritual and heavenly 
work,- then how could he love heaven itself? He 
could not delight in heaven any more than a sow in a 
palace, or a profane debauchee in a company that are 
praying to and praising God spiritually. 



eyes just upon her, and looked as if he spake 
what was now said to her; wherefore her heart 
began to tremble, being shaken with affection 
and fear ; then her eyes ran down with tears 
apace; wherefore she was forced to hide her 
face with her handkerchief, and so sat sobbing 
and crying all the rest of the sermon. 

Sermon being done, up she gets and away 
she goes, and withal inquired where this Jesus 
the preacher dined that day? and one told her 
at the house of Simon the Pharisee. So away 
goes she, first to her chamber, and there strips 
herself of her wanton attire ; then falls upon 
her knees to ask God forgiveness of all her 
wicked life. This done, in a modest dress, she 
goes to Simon's house, where she finds Jesus 
sat at dinner. So she gets behind him and 
weeps, and drops her tears upon his feet like 
rain and washes them, and wipes them with 
the hair of her head. She also kissed his feet 
with her lips, and anointed them with oint- 
ment. When Simon the Pharisee perceived 
what the woman did, and being ignorant of 
what it was to be forgiven much, (for he never 
was forgiven more than fifty pence,) he began 
to think within himself that he had been mis- 
taken about Jesus Christ, because he suffered 
such a sinner as this woman was to touch him.f 
Surely, quoth he, this man, if he were a prophet, 
would not let this woman come near him, for 
she is a town-sinner, (so ignorant are all self- 
righteous men of the way of Christ with sin- 
ners.) But lest Mary should be discouraged 
with some clownish carriage of this Pharisee, 
and so desert her good beginnings and her new 
steps which she now had began to take towards 
eternal life, Jesus began thus with Simon. 
" Simon," saith he, " I have somewhat to say 
unto thee. And he saith, Master, say on. 
There was, saith Jesus, a certain creditor had 
two debtors ; the one owed him five hundred 
pence, and the other fifty. And when they 
had nothing to pay, he frankly forgave them 
both. Tell me, therefore, which of them will 
love him most? Simon answered and said, I 
suppose he to whom he forgave most. And he 
said unto him, Thou hast rightly judged. And 
he turned to the woman and said unto Simon, 
Seest thou this woman? I entered into thy 
house, thou gavest me no water for my feet ; 

f There is not a stream, not a drop of grace, to be 
had but from Jesus Christ; he, as God-man, has it all 
in himself: he communicates a fulness of light and 
life, sense and understanding, love and joy, yea, every 
spiritual blessing, to his members, who must depend 
on him at all times. 



342 



BUNYAN'S COMPLETE WORKS. 



but she has washed my feet with tears, and 
wiped them with the hairs of her head. Thou 
gavest me no kiss ; but this woman, since the 
time I came in, hath not ceased to kiss my 
feet. My head with oil thou didst not anoint, 
but this woman hath anointed my feet with 
ointment. Wherefore I say unto thee, Her 
sins, which are many, are forgiven, for she 
loved much ; but to whom little is forgiven, 
the same loveth little. And he said unto her, 
Thy sins are forgiven." Luke vii. 36, 50. 

Thus you have the story. If I come short 
in any circumstance, I beg pardon of those 
that can correct me. It is three or four and 
twenty years since I saw the book ; yet I have, 
as far as my memory will admit, given you the 
relation of the matter. However, Luke, as 
you see, doth here present you with the sub- 
stance of the whole. 

Alas ! Christ Jesus has but little thanks for 
the saving of little sinners. " To whom little 
is forgiven, the same loveth little." He gets 
no water for his feet by his saving of such sin- 
ners. There are abundance of dry-eyed Chris- 
tians in the world, and abundance of dry-eyed 
duties too — duties that never were wetted with 
the tears of contrition and repentance, nor 
ever sweetened with the great sinner's box of 
ointment. And the reason is, such sinners 
have not great sins to be saved from ; or, if 
they have, they look upon them in the dimin- 
ishing glass of the holy law of God. But I 
rather believe that the professors of our days 
want a due sense of what they are ; for verily, 
for the generality of them, both before and 
since conversion, they have been sinners of a 
lusty size. But if their eyes be holden, if con- 
victions are not shown, if their knowledge of 
their sins is but like to the eyesight in twilight, 
the heart cannot be affected with that grace 
that has laid hold on the man ; and so Christ 
Jesus sows much and has little coming in.* 

Wherefore his way is ofttimes to step out of 
the way, to Jericho, to Samaria, to the country 
of the Gadarenes, to the coasts of Tyre and 
Sidon, and also to Mount Calvary, that he may 
lay hold of such kind of sinners as will love 
him to his liking. Luke xix. 1-11 ; John iv. 
3-11; Mark v. 1-21; Matt. xv. 21-29; Luke 
xxiii. 33-44. 



* "Herein is my Father glorified, says the blessed 
Jesus, if ye bear much fruit." Christians live below 
their privileges ; they should be always pressing for- 
ward to obtain more faith, hope, love, joy, godly fear, 
patience — to be shining lights and glorify their God 
and Saviour in all things. 



But this much for the sixth reason why 
Christ Jesus would have mercy offered in the 
first place to the biggest sinners ; to wit, be- 
cause such sinners, when converted, are apt to 
love him most. The Jerusalem sinners were 
they that outstripped, when they were con- 
verted, in some things, all the churches of the 
Gentiles. " They were of one heart and of one 
soul, neither said any of them that aught of 
the things that they possessed was their own ; 
neither was there any among them that lacked, 
for as many as were possessors of lands or 
houses, sold them and brought the price of the 
things that were sold, and laid them down at 
the apostles' feet," &c. Acts iv. 32-35. Now, 
show me such another pattern if you can. But 
why did these do thus? Oh, they were Jeru- 
salem sinners. These were the men that but a 
little before had killed the Prince of life ; and 
to those who did that, notwithstanding, he 
sent the first offer of grace and mercy. And 
the sense of this took them up betwixt the 
earth and the heaven, and carried them on in 
such ways and methods as could never be 
trodden by any since. They talk of the church 
at Rome, and set her, in her primitive state, 
as a pattern and mother of churches ; when the 
truth is, they were the Jerusalem sinners, when 
converts, that outdid all the churches that ever 
was. 

Seventhly, Christ Jesus would have mercy 
offered in the first place to the biggest sinners, 
because grace, when it is received by such, finds 
matter to kindle upon more freely than it finds 
in other sinners. Great sinners are like the 
dry wood or like great candles, which burn best 
and shine with biggest light. I lay not this 
down, as I did those reasons before, to show 
that when great sinners are converted they will 
be encouragement to others, though that is 
true, but to show that Christ has a delight to 
see grace, the grace we receive to shine.f We 
love to see things that bear a good gloss ; yea, 
we choose to buy such kind of matter to work 
upon as will, if wrought up to what we intend, 
cast that lustre that we desire. Candles that 
burn not bright we like not; wood that is 
green will rather smother, and sputter, and 
smoke, and crack, and flounce than cast a 
brave light and a pleasant heat; wherefore 

f The children of light should reflect the rays of 
God's goodness to others, and, that they may do so, 
should pray for a constant supply of the Spirit, that 
in all their dealings it may appear that they have been 
with Jesus, and that his most amiable life and ex- 
ample is ever before their eyes. 



THE JERUSALEM SINNER SAVED. 



343 



great folks care not much, not so much for 
such kind of things, as for them that will bet- 
ter answer their ends. 

Hence Christ desires the biggest sinners ; in 
him there is matter to work by — to wit, a great 
deal of sin ; for as by the tallow of the candle 
the fire takes occasion to burn the brighter, so 
by the sin of the soul grace takes occasion to 
shine the clearer. Little candles shine but 
little, for there wanteth matter for the fire to 
work upon ; but in the great sinner here is 
more matter for grace to work by. Faith 
shines, when it worketh towards Christ, through 
the sides of many and great transgressors, and 
so does love, for that much is forgiven. And 
what matter can be found in the soul for hu- 
mility to work by so well as by a sight that I 
have been and am an abominable sinner ? And 
the same is to be said of patience, meekness, gen- 
tleness, self-denial, or any other grace. Grace 
takes occasion by the vileness of the man to 
shine the more, even as by the ruggedness of a 
very strong distemper of disease the virtue of 
the medicine is best made manifest. " Where 
sin abounds, grace much more abounds." E-om. 
v. 20. A black string makes the neck look 
whiter; great sins make grace burn clear. 
Some say, When grace and a good nature 
meet together they do make shining Christians ; 
but I say, When grace and a great sinner meet, 
and grace shall subdue that great sinner to itself, 
and shall operate after its kind in the soul of 
that great sinner, then we have a shining Chris- 
tian: witness all of those of whom mention 
was made before. 

Abraham was among the idolaters when in 
the land of Assyria, and served idols with his 
kindred on the other side of the flood. Josh, 
xxiv. 2; Gen. xi. 31. But who, when called, 
was there in the world in whom grace shone so 
bright as in him ? 

The Thessalonians were idolaters before the 
word of God came to them; but when they 
had received it they became examples to all 
that did believe in Macedonia and Achaia. 1 
Thess. i. 6-10. 

God the Father, and Jesus Christ his Son, 
are for having things seen, for having the word 
of life held forth. They light not a candle 
that it might be put under a bushel or under a 
bed, but on a candlestick, that all that come in 
may see the light. Matt. v. 15 ; Mark iv. 21. 

* The devil, who is the god of this world, knows 
how necessary it is for our salvation to discern all the 
glory and excellency of Christ: and therefore where 
the Gospel is preached he labours to eclipse the glory 



And I say, as I said before, in whom is it 
like so to shine as in the souls of great sinners ? 

When the Jewish Pharisees dallied with the 
Gospel, Christ threatened to take it from them 
and to give it to the barbarous heathens and 
idolaters. Why so ? For they, saith he, will 
bring forth the fruits thereof in their season : 
" Therefore, I say unto you, The kingdom of 
God shall be taken from you, and given to a 
nation bringing forth the fruits thereof." Matt, 
xxi. 41, 42. 

I have often marvelled at our youth, and 
said in my heart, What should be the reason 
that they should be so generally at this day de- 
bauched as they are ? For they are now pro- 
fane to amazement; and sometimes I have 
thought one thing and sometimes another ; that 
is, why God should suffer it so to be. At last 
I have thought of this: How if God, whose 
ways are past finding out, should suffer it so to 
be now that he might make of some of them 
the more glorious saints hereafter. I know sin 
is of the devil, but it cannot work in the world 
without permission ; and if it happens to be as 
I have thought, it will not be the first time that 
God the Lord hath caught Satan in his own 
design.* For my part, I believe that the time 
is at hand that we shall see better saints in 
the world than have been seen in it this many a 
day. And this vileness that at present does so 
much swallow up our youth is one cause of my 
thinking so ; for out of them, for from among 
them, when God sets to his hand as of old, you 
shall see what penitent ones, what trembling 
ones, and what admirers of grace will be found 
to profess the Gospel to the glory of God by 
Christ. 

Alas ! we are a company of worn-out Chris- 
tians, our moon is in the wane ; we are much 
more black than white, more dark than light ; 
we shine but a little ; grace in the most of us 
is decayed. But I say, when they of these de- 
bauched ones that are to be saved shall be 
brought in, when these that look more like 
devils than men shall be converted to Christ, 
(and I believe several of them will,) then will 
Christ be exalted, grace adored, the word prized, 
Zion's paths better trodden, and men in the 
pursuit of their own salvation to the amazement 
of them that are left behind. 

Just before Christ came into the flesh the 
world was degenerated as it is now ; the gene- 
rality of men in Jerusalem were become either 

of Christ in the ministry, and to blind the minds of 
the people, lest the light of the glorious Gospel of 
Christ should shine unto them. 2 Cor. iv. 4. 



341 



BUNYAN'S COMPLETE WORKS. 



high and famous for hypocrisy or filthy base in 
their lives. The devil also was broke loose in 
a hideous manner, and had taken possession of 
many; yea, I believe that there was never 
generation before nor since that could produce 
so many possessed with devils, deformed, lame, 
blind, and infected with monstrous diseases, as 
that generation could. But what was the rea- 
son thereof? I mean the reason from God. 
Why one (and we may sum up more in that 
answer that Christ gave to his disciples con- 
cerning him that was born blind) was, that the 
works of God might be made manifest in them, 
and that the Son of God might be glorified 
thereby. John ix. 2, 3 ; xi. 4. 

Now if these devils and diseases, as they 
possessed men then, were to make way and 
work for an approaching Christ in person and 
for the declaring of his power, why may we 
not think that now, even now also, he is ready 
to come by his Spirit in the Gospel to heal 
many of the debaucheries of our age ? I can- 
not believe that grace will take them all, for 
there are but few that are saved; but yet it 
will take some, even some of the worst of men, 
and make blessed ones of them* But oh how 
these ringleaders in vice will then shine in 
virtue! They will be the. very pillars in 
churches, they will be as an ensign in the 
land; "The Lord their God shall save them 
in that day as the flock of his people, for they 
shall be as the stones of a crown, lift up as an 
ensign upon the land." Zech. ix. 16. But who 
are these? Even idolatrous Ephraim and 
backsliding Judah. Ver. 13. 

I know there is ground to fear that the in- 
iquity of this generation will be pursued with 
heavy judgments ; but that will not hinder 
what we have supposed : God took him a glori- 
ous Church out of bloody Jerusalem, yea, out 
of the chief of the sinners there, and left the 
rest to be taken and spoiled, and sold thirty 
for a penny in the nations where they were 
captives. The Gospel working gloriously in a 
j)lace, to the seizing upon many of the ring- 
leading sinners thereof, promises no security 
to the rest, but rather threateneth them with 
the heaviest and smartest judgments, as in the 
instance now given we have a full demonstra- 
tion ; but in defending the Lord will defend 
his people, and in saving he will save his in- 
heritance. 

f Divine grace is almighty in its operation : it con- 
vinces the sinner of the total blindness of his under- 
standing God-ward, the rebellion of his will and en- 
mity of his heart against God, his abominable life, 



Nor does this speak any great comfort to a 
decayed and backsliding sort of Christians; 
for the next time God rides post with his Gos- 
pel he will leave such Christians behind him. 
But I say, Christ is resolved to set up his light in 
the world ; yea, he is delighted to see his graces 
shine ; and therefore he commands that his 
Gospel should to that end be offered, in the 
first place, to the biggest sinners, for by great 
sins it shineth most ; therefore he saith, " Begin 
at Jerusalem." 

Eighthly and lastly. Christ Jesus will have 
mercy to be offered in the first place to the 
biggest sinners, for that by that means the im- 
penitent that are left behind will be at the 
judgment the more left without excuse. 

God's word has two edges ; it can cut back- 
stroke and fore-stroke ; if it doth thee no good, 
it will do thee hurt; it is the savour of life 
unto life to those that receive it, but of death 
unto death to them that refuse it. 2 Cor. ii. 15, 
16. But this is not all ; the tender of grace to 
the biggest sinners in the first place will not 
only leave the rest, or those that refuse it, in a 
deplorable condition, but will also stop their 
mouths and cut off all pretence to excuse at 
that day. " If I had not come and spoken to 
them," saith Christ, "they had not had sin; 
but now they have no cloak for their sin," for 
their sin of persevering in impenitence. John 
xv. 22. 

But what did he speak to them ? Why, even 
that which I have told you ; to wit, that he has 
in special a delight in saving the biggest sin- 
ners. He spake this in the way of his doctrine, 
he spake this in the way of his practice, even 
to the pouring out of his last breath before 
them. Luke xxiii. 34. 

Now, since this is so, what can the con- 
demned at the judgment say for themselves 
why sentence of death should not be passed 
upon them? I say, what excuse can they 
make for themselves when they shall be asked 
why they did not in the day of salvation come 
to Christ to be saved ? Will they have ground 
to say to the Lord, Thou wast only for saving 
of little sinners, and therefore because they 
were great ones they durst not come unto him ? 
or that, Thou hadst not compassion for the big- 
gest sinners, therefore I died in despair?! 
Will these be excuses for them as the case now 
standeth with them ? Is there not everywhere 

guilt and condemnation by God's righteous law; and 
then brings him to the foot of the cross for pardon, 
peace, and salvation by Christ. 

f An evil and guilty conscience, whereby we judge 



THE JERUSALEM SINXER SAVED. 



345 



in God's book a flat contradiction to this in 
multitudes of promises, of invitations, of ex- 
amples and the like? Alas, alas! there will 
then be there millions of souls to confute this 
plea; ready, I say, to stand up, and say, O 
deceived world, heaven swarms with such as 
were, when they were in the world, to the full 
as bad as you. 

Now, this will kill all plea or excuse why 
they should perish in their sins ; yea, the text 
says they shall see them here. " There shall 
be weeping when you shall see Abraham, and 
Isaac, and Jacob, and all the prophets in the 
kingdom of heaven, and you yourselves thrust 
out. And they shall come from the east, and 
from the west, and from the north, and from 
the south, and shall sit down in the king- 
dom of God." Luke xiii. 28, 29. Out of 
which company it is easy to pick such as 
sometimes were as bad people as any who now 
breathe on the face of the earth. What think 
you of the first man, by whose sins there are 
millions now in hell? And so I may say, 
What think you of ten thousand more besides? 

But if the world will not stifle and gag them 
up — I speak now for amplification-sake — the 
view of those who are saved shall. 

There comes an incestuous person to the 
bar and pleads that the bigness of his sins 
was a bar to his receiving the promise. But 
will not his mouth be stopped as to that 
when Lot and the incestuous Corinthian shall 
be set before him? Gen. xix. 33-37; 1 Cor. v. 
1, 2. 

There comes a thief and says, Lord, my sin 
of theft, I thought, was such as could not be 
pardoned by thee. But when he shall see the 
thief that was saved on the cross stand by, as 
clothed with beauteous glory, what further 
can he be able to object? Yea, the Lord will 
produce ten thousand of his saints at his 
coming, who shall after this manner execute 
judgment upon all, "and so convince all that 
are ungodly among them of all their hard 
speeches which ungodly sinners have spoken 
against him." Jude 15. And these are hard 
speeches against him, to say that he was not 
able or willing to save men because of the 
greatness of their sins, or to say that they 

that God is our enemy, and that his justice is against 
us to our everlasting condemnation by reason of our 
heinous sins, tends strongly to maintain and increase 
in us the dominion of sin, causes the soul to hate God, 
and produces atheistical thoughts to escape wrath ; all 
which are the dreadful effects of unbelief, which dis- 
honours God, and would make him a liar. 



were discouraged by his word from repent- 
ance because of the heinousness of their 
offences.* 

These things, I say, shall then be confuted. 
He comes with ten thousand of his saints to 
confute them, and to stop their mouths from 
making objections against their own eternal 
damnation. 

Here is Adam, the destroyer of the world ; 
here is Lot, that lay with both his daughters ; 
here is Abraham, that was sometimes an idol- 
ater, and Jacob, that was a supplanter, and 
Eeuben, that lay with his father's concubine, 
and Judah, that lay with his daughter-in-law, 
and Levi and Simeon, that wickedly slew the 
Shechemites, and Aaron, that made an idol to 
be worshipped and that proclaimed a religious 
feast unto it. Here is also Kahab the harlot, 
and Bathsheba that bare a bastard to David. 
Here is Solomon, that great backslider, and 
Manasseh, that man of blood and a witch. 
Time would fail to tell you of the woman of 
Canaan's daughter, of Mary Magdalen, of 
Matthew the publican, and of Gideon and 
Samson, and many thousands more. 

Alas, alas ! I say, what will those sinners do 
that have, through their unbelief, eclipsed the 
glorious largeness of the mercy of God, and 
given way to despair of salvation because of 
the bigness of their sins? 

For all these, though now glorious saints in 
light, were sometimes sinners of the biggest 
size, who had sins that were of a notorious 
hue ; but now, I say, they are in their shining 
and heavenly robes before the throne of God 
and of the Lamb, blessing for ever and ever 
that Son of God for their salvation who died 
for them upon the tree ; admiring that ever it 
should come into their hearts once to think 
of coming to God by Christ ; but, above all, 
blessing God for granting of them light to 
see those encouragements in his testament 
without which, without doubt, they had been 
daunted and sunk down under guilt of sin 
and despair, as their fellow-sinners have done. 

But now they also are all witnesses for God 
and for his grace against an unbelieving 
world ; for, as I said, they shall come to con- 
vince the world of their speeches, their hard 

* It is no affront to Christ, or slighting and con- 
temning the holiness and justice of God, to come to 
Christ while we are polluted sinners : but it is rather 
an affronting and contemning the saving grace, merit 
and fulness of Christ if we endeavour to make our- 
selves righteous and holy before we receive Christ him- 
self, and all righteousness and holiness in him by faith. 



346 



JBUNYAN'S COMPLETE WORKS. 



and unbelieving words, that they have spoken 
concerning the mercy of God and the merits 
of the passion of his blessed Son Jesus 
Christ. 

But will it not, think you, strangely put to 
silence all such thoughts, and words, and rea- 
sonings of the ungodly before the bar of God ? 
Doubtless it will; yea, and will send them 
away from his presence also with the greatest 
guilt that possibly can fasten upon the con- 
sciences of men.* 

For what will sting like this? — I have, 
through mine own foolish, narrow, unworthy, 
undervaluing thoughts of the love and ability 
of Christ to save me, brought myself to ever- 
lasting ruin. It is true, I was a horrible sin- 
ner ; not one in a hundred did live so vile a 
life as I ; but this should not have kept me 
from closing with Jesus Christ : I see now that 
there are abundance in glory that once were 
as bad as I have been ; but they were saved by 
faith, and I am damned by unbelief. 

Wretch that I am ! why did not I give 
glory to the redeeming blood of Jesus ? Why 
did I not humbly cast my soul at his blessed 
footstool for mercy? Why did I judge of his 
ability to save me by the voice of my shallow 
reason and the voice of a guilty conscience? 
Why betook not I myself to the holy word of 
God ? Why did I not read and pray that I 
might understand, since now I perceive that 
God said then, " He giveth liberally to them 
that pray, and upbraideth not?" James i. 5. 

It is rational to think that by such cogita- 
tions as these the unbelieving world will be 
torn in pieces before the judgment of Christ, 
especially those that have lived where they 
did or might have heard the Gospel of the 
grace of God. Oh that saying, " It shall be 
more tolerable for Sodom at the judgment 
than for them," will be better understood. 
See Luke x. 8-12. 

This reason, therefore, standeth fast ; namely, 
that Christ, by offering mercy in the first place 
to the biggest sinners, now will stop all mouths 
of the impenitent at the day of judgment, and 
cut off all excuse that shall be attempted to be 
made (from the thoughts of the greatness of 
their sins) why they came not to him. 

I have often thought of the day of judgment, 

* Oh remember that till we are enabled to believe in 
Christ we continue under the power of sin and Satan, 
and under the wrath of God, and there is nothing but 
the breath in our nostrils between hell and us ! Lin- 
ger not therefore in this spiritual Sodom, but ask 
faith of God, who giveth liberally. 



and how God will deal with sinners at that 
day ; and I believe it will be managed with 
that sweetness, with that equitableness, with 
that excellent righteousness, as to every sin, 
and circumstance, and aggravation thereof, 
that men that are damned, before the judg- 
ment is over, shall receive such conviction of 
the righteous judgment of God upon them, 
and of their deserts of hell-fire, that they shall 
in themselves conclude that there is all the 
reason in the world that they should be shut 
out of. heaven and go to hell -fire; "These 
shall go away into everlasting fire." Matt, 
xxv. 46. 

Only this will tear them, that they have 
missed of mercy and glory and obtained ever- 
lasting damnation through their unbelief. But 
it will tear but themselves, but their own souls ; 
they will gnash upon themselves ; for in that 
mercy was offered to the chief of them in the 
first place, and yet they were damned for re- 
jecting it, they were damned for forsaking 
what they had a sort of propriety in, for for- 
saking their own mercy. 

And thus much for the reasons. I will con- 
clude with a word of application. 

The Application. 
First. Would Jesus Christ have mercy 
offered in the first place to the biggest sin- 
ners? Then this shows us how to make a 
right judgment of the heart of Christ to men. 
Indeed, we have advantage to guess at the 
goodness of his heart by many things, as by 
his taking our nature upon him, his dying for 
us, his sending his word and ministers to us, 
and all that we might be saved. But this of 
beginning to offer mercy to Jerusalem is that 
which heightens all the rest ; for this doth not 
only confirm to us that love was the cause of 
his dying for us, but it shows us yet more the 
depth of that love.f He might have died for 
us, and yet have extended the benefit of his 
death to a few, as one might call them, of the 
best-conditioned sinners — to those who, though 
they were weak and could not but sin, yet 
made not a trade of sinning — to those that 
sinned not lavishingly. There are in the 
world, as one may call them, the moderate 
sinners; the sinners that mix righteousness 

■J* The word of God abundantly declares and dis- 
covers that the Lord is desirous poor sinners should 
be made sensible that he has first loved them, and 
washed them from their sins by the blood of Christ, 
that they may offer up the sacrifices of praise and all 
good works to God, even the Father, by Jesus Christ. 



THE JERUSALEM SINNER SA VED. 



317 



with their pollutions; the sinners that, though 
they be sinners, do what on their part lies 
(some that are blind would think so) that they 
might be saved. I say, it had been love, great 
love, if he had died for none but such, and 
sent his love to such ; but that he should send 
out conditions of peace to the biggest sinners, 
yea, that they should be offered to them first 
of all, (for so he means when he says, " Begin 
at Jerusalem,") this is wonderful! this shows 
his heart to purpose, as also the heart of God 
his Father, who sent him to do thus. 

There is nothing more incident to men that 
are awake in their souls than to have wrong 
thoughts of God — thoughts that are narrow, 
and that pinch and pen up his mercy to scanty 
and beggarly conclusions and rigid legal con- 
dition — supposing that it is rude and entrench- 
ing upon his majesty to come ourselves or to 
invite others until we have scraped and washed 
and rubbed off as much of our dirt from us as 
we think is convenient to make us somewhat 
orderly and handsome in his sight. Such 
never knew what these words meant, " Begin 
at Jerusalem." Yea, such in their hearts have 
compared the Father and his Son to niggardly 
rich men, whose money comes from them like 
drops of blood. True, says such, God has 
mercy, but is loth to part with it ; you must 
please him well if you get any from him ; he 
is not so free as many suppose, nor is he so 
willing to save as some pretended Gospellers 
imagine. But I ask such, If the Father and 
Son be not unspeakably free to show mercy, 
why was this clause put into our commission 
to preach the Gospel ? Yea, why did he say, 
"Begin at Jerusalem"? For when men, 
through the weakness of their wits, have 
attempted to show other reasons why they 
should have the first proffer of mercy, yet I 
can prove by many undeniable reasons that 
they of Jerusalem (to whom the apostles made 
the first offer, according as they were com- 
manded) were the biggest sinners that ever 
breathed upon the face of God's earth, (set the 
unpardonable sin aside,) upon which my doc- 
trine stands like a rock, that Jesus the Son of 
God would have mercy, in the first place, of- 
fered to the biggest sinners ; and if this doth 
not show the heart of the Father and the Son 
to be infinitely free in bestowing forgiveness 
of sins, I confess myself mistaken. 

Neither is there (set this aside) another ar- 
gument like it to show us the willingness of 

* The design of God is to show the exceeding riches 
of his grace in our salvation, (Eph. ii. 7,) which is 



Christ to save sinners; for, as was said before, 
all the rest of the signs of Christ's merciful- 
ness might have been limited to sinners that 
are so qualified; but when he says, "Begin at 
Jerusalem," the line is stretched out to the 
utmost ; no man can imagine beyond it ; and 
it is folly here to pinch and pare, to narrow, 
and seek to bring it within scanty bounds ; for 
he plainly saith, "Begin at Jerusalem." The 
biggest sinner is the biggest sinner ; the biggest 
is the Jerusalem sinner.* 

It is true, he saith, that "repentance and re- 
mission of sins must go together;" but yet re- 
mission is sent to the chief, the Jerusalem sin- 
ner ; nor doth repentance lessen at all the Je- 
rusalem sinner's crimes ; it diminisheth none 
of his sins, nor causes that there should be so 
much as half a one the fewer: it only puts a 
stop to the Jerusalem sinner's course, and 
makes him willing to be saved freely by grace, 
and for time to come to be governed by that 
blessed word that has brought the tidings of 
good things to him. 

Besides, no man shows himself willing to be 
saved that repenteth not of his deeds ; for he 
that goes on still in his trespasses declares that 
he is resolved to pursue his own damnation 
further. 

Learn, then, to judge of the largeness of 
God's heart, and of the heart of his Son Jesus 
Christ, by the word. Judge not thereof by 
feeling nor by the reports of thy conscience ; 
conscience is oftentimes here befooled and 
made to go quite beside the word. It was 
judging without the word that made David 
say, I am cast off from God's eyes, and shall 
perish one day by the hand of Saul. Ps. xxi. 
22 ; 1 Sam. xxvii. 1. 

The word had told him another thing — 
namely, that he should be king in his stead. 
Our text says also that Jesus Christ bids 
preachers, in their preaching repentance and 
remission of sins, " Begin first at Jerusalem ;" 
thereby declaring most truly the infinite large- 
ness of the merciful heart of God and his Son 
to the sinful children of men. 

Judge thou, I say, therefore, of the goodness 
of the heart of God and his Son by this text, 
and by the other of the same import ; so thou 
shalt not dishonour the grace of God, nor 
needlessly fright thyself, nor give away thy 
faith, nor gratify the devil, nor lose the benefit 
of his word. I speak now to weak believers. 

Secondly, Would Jesus Christ have mercy 

most glorified by pardoning the greatest sinners and 
raising monuments of praise to the glory of his grace. 



348 



BUNYAN'S COMPLETE WORKS. 



offered in the first place to the biggest sinners, 
to the Jerusalem sinners ? Then by this also 
you must learn to judge of the sufficiency of 
the merits of Christ ; not that the merits of 
Christ can be comprehended, for they are 
beyond the conceptions of the whole world, 
being called the unsearchable riches of Christ, 
but yet they may be apprehended to a consid- 
erable degree. Now, the way to apprehend 
them most is to consider what offers, after his 
resurrection, he makes of his grace to sinners ; 
for to be sure he will not offer beyond the vir- 
tue of his merits; because, as grace is the 
cause of his merits, so his merits are the basis 
and bounds upon and by which his grace 
stands good and is let out to sinners.* Doth 
he then command that his mercy should be 
offered in the first place to the biggest sinners ? 
It declares that there is sufficiency in his blood 
to save the biggest sinners. The blood of J e- 
sus Christ cleanseth from ail sin. And again, 
" Be it known unto you, men and brethren, 
that through this man (this man's merits) is 
preached to you the forgiveness of sins, and 
by him all that believe are justified from all 
things from which they could not be justified 
by the law of Moses." Acts xiii. 38. 

Observe, then, thy rule to make judgment 
of the sufficiency of the blessed merits of thy 
Saviour. If he had not been able to have re- 
conciled the biggest sinners to his Father by 
his blood, he would not have sent to them — 
have sent to them, in the first place, the doc- 
trine of remission of sins ; for remission of 
sins is through faith in his blood. We are 
justified freely by the grace of God, through 
the redemption that is in the blood of Christ. 
Upon the square, as I may call it, of the 
worthiness of the blood of Christ, grace acts 
and offers forgiveness of sin to men. Eph. i. 7 ; 
ii. 13, 14; Col. i. 20, 21, 22. 

Hence, therefore, we must gather that the 
blood of Christ is of infinite value, for that he 
offereth mercy to the biggest of sinners. Nay, 
further, since he offereth mercy in the first 
place to the biggest sinners, considering also 
that this first act of his is that which the world 
will take notice of and expect it should be 
continued unto the end, also it is a disparage- 
ment to a man that seeks his own glory in 



* Christ and all his salvation is bestowed as a free 
gift upon those that do not work to procure any right 
or title to him, but only believe on Him that justifieth 
the ungodly. Conditions and qualifications will ever 
be a partition-wall betwixt the soul and Christ the 
complete Saviour. 



what he undertakes to do that for a spurt 
which he cannot continue -and hold out in. 
This is our Lord's own argument, " He began 
to build," saith he, " but was not able to fin- 
ish." Luke xiv. 28, 29, 30. 

Shouldst thou hear a man say, I am resolved 
to be kind to the poor, and should begin giv- 
ing with handfuls of guineas, you would con- 
clude that either he is wonderful rich, or must 
straiten his hand, or will soon be at the bottom 
of his riches. Why this is the case : Christ 
at his resurrection gave it out that he would 
be good to the world, and first sends to the 
biggest sinners with an intent to have mercy 
on them. 

Now, the biggest sinners cannot be saved 
but by abundance of grace ; it is not a little 
that will save great sinners. Rom. v. 17. And 
I say again, since the Lord Jesus mounts thus 
high at the first, and sends to the Jerusalem 
sinners, that they may come first to partake of 
his mercy, it follows that either he has un- 
searchable riches of grace and worth in him- 
self, or else he must straiten his hand, or his 
grace and merits will be spent before the world 
is at an end. But let it be believed, as surely 
as spoken, he is still as full as ever : he is not 
a jot the poorer for all the forgiveness that he 
has given away to great sinners. Also he is 
still as free as at first ; for he never yet called 
back this word,f " Begin at the Jerusalem sin- 
ners." And, as I said before, since his grace 
extended according to the worth of his merits, 
I conclude that there is the same virtue in his 
merits to save now as there was at the very 
beginning. 

Oh the riches of the grace of Christ ! Oh 
the riches of the blood of Christ ! 

Thirdly, Would Jesus Christ have mercy 
offered in the first place to the biggest sinners ? 
Then here is encouragement for you that 
think, for wicked hearts and lives, you have 
not your fellows in the world, yet to come to 
him. 

There is a people that therefore fear lest they 
should be rejected of Jesus Christ because of 
the greatness of their sins, when, as you see 
here, such are sent to, sent to by Jesus Christ, 
to come to him for mercy, " Begin at J erusa- 



f Oh what a Saviour is Jesus Christ ! He is ever- 
lastingly and unchangeably faithful and true — his 
salvation infinitely and inexhaustibly free and full ! 
He is the faithful and true witness ; holy, and cannot 
lie; righteous, and cannot deceive; wise, and cannot 
be deceived. Israel, trust in the Lord Jehovah 
Jesus ! Rev. iii. ; Isa. xvi. 4. 



THE JERUSALEM SINNER SA VED. 



349 



lem." Never did one thing answer another 
more fitly in this world than this text fitteth 
such kind of sinners. As face answereth face 
in a glass, so this text answereth the necessi- 
ties of such sinners. What can a man say- 
more but that he stands in the rank of the big- 
gest sinners ? Let him stretch himself whither 
he can, and think of himself to the utmost, he 
can but conclude himself to be one of the big- 
gest sinners. And what then ? Why the text 
meets him in the very face, and saith, Christ 
offereth mercy to the biggest sinners, to the 
very Jerusalem sinners. What more can be 
objected? Nay, he doth not only offer to such 
his mercy, but to them it is commanded to be 
offered in the first place ; " Begin at Jerusa- 
lem." Preach repentance and remission of 
sins among all nations, " Beginning at Jerusa- 
lem." Is not here encouragement for those 
that think, for wicked hearts and lives, they 
have not their fellows in the world ? 

Objection. But I have a heart as hard as a rock. 

Answer. Well, but this doth but prove thee 
a bigger sinner. 

Objection. But my heart continually frets 
against the Lord. 

Answer. Well, this doth but prove thee a 
bigger sinner. 

Objection. But I have been desperate in sin- 
ful courses. 

Answer. Well, stand thou with the number 
of the biggest sinners. 

Objection. But my gray head is found in the 
way of wickedness. 

Answer. Well thou art in the rank of the 
biggest sinners. 

Objection. But T have not only a base heart, 
but I have lived a debauched life. 

Answer. Stand thou also among those that 
are called the biggest sinners. And what 
then ? Why the text swoops you all ; you can- 
not object yourselves beyond the text. It has 
a particular message to the biggest sinners. I 
say it swoops you all. 

Objection. But I am a reprobate. 

Answer. Now thou talkest like a fool and of 
that thou understandest not : no sin but the 
sin of final impenitence can prove a man a 
reprobate ; and I am sure thou hast not arrived 
as yet unto that ; therefore thou understandest 
not what thou sayest, and makest groundless 
conclusions against thyself. Say thou art a 
sinner, and I will hold with thee ; say thou art 
a great sinner, and I will say so too ; yea, say 
thou art one of the biggest sinners, and spare 
not ; for the text yet is beyond thee, is yet be- 



twixt hell and thee. "Begin at Jerusalem" 
has yet a smile upon thee ; and thou talkest as 
if thou wast a reprobate, and that the greatness 
of thy sins do prove thee so to be, when yet 
they of Jerusalem were not such ; whose sins, 
I dare say, were such, both for bigness and 
heinousness, as thou art not capable of com- 
mitting beyond them, unless now, after thou 
hast received conviction that the Lord Jesus is 
the only Saviour of the world, thou shouldst 
wickedly and despitefully turn thyself from 
him, and conclude he is not to be trusted to 
for life, and so crucify him for a cheat afresh. 
This, I must confess, will bring a man under 
the black rod and set him in danger of eternal 
damnation. Heb. vi. 6 ; x. 29. This is tramp- 
ling under foot the Son of God and counting 
his blood an unholy thing. This did they of 
J erusalem, but they did it ignorantly in unbe- 
lief, and so were yet capable of mercy. But to 
do this against professed light, and to stand to 
it, puts a man beyond the text indeed. Acts iii. 
14-17 ; 1 Tim. i. 13. 

But I say, what is this to him that would 
fain be saved by Christ? His sins did, as 
to greatness, never yet reach to the nature 
of the sins that the sinners intended by the 
text had made themselves guilty of. He that 
would be saved by Christ has an honourable 
esteem of him, but they of Jerusalem preferred 
a murderer before him ; but as for him, they 
cried, Away, away with him ! it is not fit that 
he should live. Perhaps thou wilt object that 
thyself hast a thousand times preferred a stink- 
ing lust before him : I answer, be it so : it is 
but what is common to men to do ; nor doth 
the Lord Jesus make such a foolish life a bar 
to thee to forbid thy coming to him, or a bond 
to his grace that it might be kept from thee, 
but admits of thy repentance, and offereth 
himself unto thee freely as thou standest 
among the Jerusalem sinners. 

Take therefore encouragement, man. Mercy 
is, by the text, held forth to the biggest sin- 
ners ; yea, put thyself into the number of the 
worst, by reckoning that thou mayest be one 
of the first, and mayest not be put off till the 
biggest sinners are served, for the biggest sin- 
ners are first invited; consequently, if they 
come they are like to be the first that shall be 
served. It was so with Jerusalem : Jerusalem 
sinners were they that were first invited, and 
those of them that came first, (and there came 
three thousand of them the first day they were 
invited; how many came afterwards none can 
tell,) they were first served. 



350 



BUNYAN'S COMPLETE WORKS. 



Put in thy name, man, among the biggest, 
lest thou art made to wait till they are served. 
You have some men that think themselves 
very cunning because they put up their names 
in their prayers among them that feign it, say- 
ing, God, I thank thee I am not so bad as the 
worst. But believe it, if they be saved at all 
they shall be saved in the last place. The first 
in their own eyes shall be saved last, and the 
last or worst shall be first. The text insin- 
uates it: "Begin at Jerusalem;" aud reason 
backs it, for they have most need. Behold ye, 
therefore, how God's ways are above ours ; we 
are for serving the worst last ; God is for serv- 
ing the worst first. The man at the pool that 
to my thinking was longest in his disease, and 
most helpless as to his cure, was first healed : 
yea, he only was healed ; for we read that 
Christ healed him, but we read not then that 
he healed one more there. John v. 1, 10. 

Wherefore, if thou wouldst soonest be served 
put in thy name among the very worst of sin- 
ners. Say, when thou art upon thy knees, 
Lord, here is a Jerusalem sinner, a sinner of 
the biggest size ; one whose burden is of the 
greatest bulk and heaviest weight; one that 
cannot stand long without sinking into hell 
without thy supporting hand. " Be not thou 
far from me, O Lord : O my strength, haste 
thoiuto help me." 

I say, put in thy name with Magdalen, with 
Manasseh, that thou mayest fare as the Mag- 
dalen and the Manasseh sinners do. The man 
in the Gospel made the desperate condition of 
his child an argument with Christ to haste his 
cure. " Sir, come down," saith he, " ere my 
child die," (John iv. 49,) and Christ regarded 
his haste, saying, " Go thy way, thy son liveth." 
Ver. 50. Haste requires haste. David was 
for speed ; deliver me speedily, hear me speed- 
ily, answer me speedily. Ps. xxxi. 2 ; lxix. 17 ; 
cii. 3. But why speedily ? I am in the net, I 
am in trouble, my days consume like smoke. 
Ps. xxxi. 4 ; lxix. 17 ; cii. 3. Deep calleth 
unto deep, necessity calls for help — great neces- 
sity for present help. 

Wherefore, I say, be ruled by me in this 
matter ; feign not thyself another man if thou 
hast been a filthy sinner, but go in thy colours 
to Jesus Christ, and put thyself among the 
most vile, and let him alone to put thee among 
the children. Jer. iii. 19. Confess all that 
thou knowest of thyself ; I know thou wilt find 
it hard work to do thus, especially if thy mind 
be legal ; but do it, lest thou stay and be de- 
ferred with the little sinners until the great 



ones have had their alms. What do you think 
David intended when he said his wounds stunk 
and were corrupted, but to hasten God to have 
mercy upon him and not to defer his cure ? 
" Lord," says he, " I am troubled, I am bowed 
down greatly, I go mourning all the day long ; 
I am feeble and sore broken by reason of the 
disquietment of my heart." Ps. xxxviii. 3-7. 

David knew what he did by all this; he 
knew that his making the worst of his case was 
the way to speedy help, and that a feigning 
and dissembling the matter with God was the 
next way to a demur as to his forgiveness. 

I have one thing more to offer for thy en- 
couragement who deemest thyself one of the 
biggest sinners, and that is, thou art as it were 
called by thy name, in the first place, to come 
in for mercy. Thou man of Jerusalem, hearken 
to thy call ; men do so in courts of judicature, 
and presently cry out, Here, sir, and then 
shoulder and crowd, and say, Pray give way, I 
am called into the court. Why, this is the 
case, thou great, thou Jerusalem sinner ; be of 
good cheer, he calleth thee. Mark x. 46-49. 
Why sittest thou still ? Arise. Why standest 
thou still? Come, man, thy call should give 
thee authority to come. " Begin at Jerusalem " 
is thy call and authority to come ; wherefore 
up and shoulder it, man ; say, Stand away, 
devil, Christ calls me ; stand away, unbelief, 
Christ calls me ; stand away, all ye my dis- 
couraging apprehensions, for my Saviour calls 
me to him to receive of his mercy. Men will 
do thus, as I said, in courts below, and why 
shouldst not thou approach thus to the court 
above? The Jerusalem sinner is first in 
thought, first in commission, first in the record 
of names, and therefore should give attendance 
with expectation that he is first to receive 
mercy of God. 

Is not this an encouragement to the biggest 
sinners to make their application to Christ for 
mercy ? " Come unto me, all ye that labour 
and are heavy laden," doth also confirm this 
thing ; that is, that the biggest sinner, and he 
that has the biggest burden, is he who is first 
invited. Christ pointeth over the heads of 
thousands, as he sits on the throne of grace, 
directly to such a man, and says, Bring in 
hither the maimed, the halt, and the blind; 
let the Jerusalem sinner that stands there be- 
hind come to me. Wherefore, since Christ 
says, Come, to thee, let the angels make a lane, 
and let all men give place, that the Jerusalem 
sinner may come to Jesus Christ for mercy. 

Fourthly, Would Jesus Christ have mercy 



THE JERUSALEM 



SINNER SAVED. 



351 



offered in the first place to the biggest sinners? 
Then come, thou profane wretch, and let me a 
little enter into an argument with thee. Why 
wilt thou not come to Jesus Christ, since thou 
art a Jerusalem sinner? How canst thou find 
in thy heart to set thyself against grace, against 
such grace as offereth mercy to thee ? What 
spirit possesseth thee and holds thee back from 
a sincere closure with thy Saviour? Behold 
God groaningly complains of thee, saying, 
"But Israel would none of me. When I 
called none did answer." Ps. lxxxi. 11 ; Isa. 
lxvi. 4. 

Shall God enter this complaint against thee? 
Why dost thou put him off? Why dost thou 
stop thine ear? Canst thou defend thyself? 
When thou art called to an account for thy 
neglects of so great salvation, what canst thou 
answer? Or dost thou think thou shalt escape 
the judgment? Heb. ii. 3. 

No more such Christs ! There will be no 
more such Christs, sinner! Oh, put not off 
the day of grace away from thee! If it be 
once gone, it will never come again, sinner. 

But what is it that has got thy heart and 
that keeps it from thy Saviour ? " Who in the 
heavens can be compared unto the Lord? 
Who among the sons of the mighty can be 
likened unto the Lord?" Ps. lxxxix. 6. Hast 
thou, thinkest thou, found any thing so good 
as Jesus Christ? Is there any among thy sins, 
thy companions, and foolish delights that like 
Christ can help thee in the day of thy distress? 
Behold, the greatness of thy sins cannot hinder ; 
let not the stubbornness of thy heart hinder 
thee, sinner. 

Objection. But I am ashamed. 

Answer. Oh, do not be ashamed to be saved, 
sinner. 

Objection. But my old companions will mock 
me. 

Answer. Oh, do not be mocked out of eternal 
life, sinner. 

Thy stubbornness affects, afflicts the heart 
of thy Saviour. Carest thou not for this ? Of 
old he beheld the city and wept over it. Canst 
thou hear this and not be concerned? Luke 
xix. 41, 42. Shall Christ weep to see thy soul 
going on to destruction, and wilt thou sport 
thyself in that way ? Yea, shall Christ, that 
can be eternally happy without thee, be more 
afflicted at the thoughts of the loss of thy soul 
than thyself, who art certainly eternally mis- 
erable if thou neglectest to come to him? 

Those things that keep thee and thy Sa- 
viour, on thy part, asunder are but bubbles ; 



the least prick of an affliction will let out, as 
to thee, what now thou thinkest is worth the 
venture of heaven to enjoy. 

Hast thou not reason ? Canst thou not so 
much as once soberly think of thy dying hour, 
or of whither thy sinful life will drive thee 
then? Hast thou no conscience? or, having 
one, is it rocked so fast asleep by sin, or made 
so weary with an unsuccessful calling upon 
thee, that it is laid down and cares for thee no 
more ? Poor man ! thy state is to be lamented. 
Hast no judgment? Art not able to conclude 
that to be saved is better than to burn in hell, 
and that eternal life with God's favour is better 
than a temporal life in God's displeasure ? Hast 
no affection but what is brutish ? . What ! none 
at all ? no affection for the God that made thee ? 
what ! none for his loving Son that has showed 
his love and died for thee? Is not heaven 
worth thy affection? poor man, which is 
strongest, thinkest thou, God or thee ? If thou 
art not able to overcome him, thou art a fool 
for standing out against him. Matt. v. 25, 26. 
" It is a fearful thing to fall into the hands of 
the living God." He will gripe hard, his fist 
is stronger than a lion's paw ; take heed of him ; 
he will be angry if you despise his Son ; and 
will you stand guilty in your trespasses when he 
offereth you his grace and favour ? Ex. xxxiv. 
6, 7 ; Heb. x. 29-31. 

Now we come to the text, "Beginning at 
Jerusalem." This text, though it be now one 
of the brightest stars that shineth in the Bible, 
because there is in it as full, if not the fullest 
offer of grace that can be imagined to the sons 
of men, yet to them that shall perish from 
under this word, even this text will be to such 
one of the hottest coals in hell. 

This text, therefore, will save thee or sink 
thee ; there is no shifting of it ; if it saves 
thee, it will set thee high ; if it sinks thee, it 
will set thee low. 

But, I say, why so unconcerned ? Hast no 
soul? or dost think thou may est lose thy soul 
and save thyself? Is it not pity, had it other- 
wise been the will of God, that ever thou wast 
made a man, for that thou settest so little by 
thy soul? 

Sinner, take the invitation ; thou art called 
upon to come to Christ ; nor art thou called 
upon but by order from the Son of God, though 
thou shouldst happen to come of the biggest 
sinners, for he has bid us offer mercy, as to all 
the w T orld in general, so, in the first place, to 
the sinners of Jerusalem or to the biggest 
sinners. 



352 



JBUNYAN'S COMPLETE WORKS. 



Fifthly, Would Jesus Christ have mercy of- 
fered in the first place to the biggest sinners? 
Then this shows how unreasonable a thing it 
is for men to despair of mercy. For those 
that presume, I shall say something to them 
afterward. 

I now speak to them that despair. 

There are four sorts of despair. There is 
the despair of devils ; there is the despair of 
souls in hell; there is the despair that is 
grounded upon men's deficiency ; and there is 
the despair that they are perplexed with that 
are willing to be saved, but are too strongly 
borne down with the burden of their sins. 

The despair of devils, the damned's despair, 
and that despair that a man has of attaining 
of life because of his own deficiency, are all 
reasonable. Why should not devils and damn- 
ed souls despair ? Yea, why should not man 
despair of getting to heaven by his own abili- 
ties ? I therefore am concerned only with the 
fourth sort of despair — to wit, with the despair 
of those that would be saved, but are too 
strongly borne down with the burden of their 
sins. 

I say, therefore, to thee that art thus, And 
w r hy despair? Thy despair, if it were reason- 
able, should flow from thee because found in the 
land that is beyond the grave, or because thou 
certainly knowest that Christ will not or can- 
not save thee. 

But for the first, thou art yet in the land of 
the living ; and for the second, thou hast ground 
to believe the quite contrary. Christ is able 
to save to the uttermost them that come to God 
by him ; and if he were not willing he would 
not have commanded that mercy, in the first 
place, should be offered to the biggest sinners. 
Besides, he hath said, " And let him that is 
athirst come, and whosoever will, let him take 
the water of life freely ; " that is, with all my 
heart. What ground now is here for despair ? 
If thou sayest, The number and burden of my 
sins, I answer, Nay, that is rather a ground for 
faith ; because such an one, above all others, 
is invited by Christ to come unto him, yea, 
promised rest and forgiveness if they come. 
Matt. xi. 28. What ground, then, to despair ? 
Verily, none at all. Thy despair, then, is a 
thing unreasonable, and without footing in the 
word. 

But I have no experience of God's love; 
God hath given me no comfort or ground of 
hope, though I have waited upon him for it 
many a day. 

Thou hast experience of God's love for that 



he has opened thine eyes to see thy sins, and 
for that he hath given thee desires to be saved 
by Jesus Christ. For by thy sense of sin thou 
art made to see thy poverty of spirit, and that 
has laid thee under a sure ground to hope that 
heaven shall be thine hereafter. 

Also thy desires to be saved by Christ have 
put thee under another promise, so there is 
two to hold thee up in them, though thy pres- 
ent burden be never so heavy. Matt. v. 3, 6. 
As for what thou sayest as to God's silence to 
thee, perhaps he has spoken to thee once or 
twice already, but thou hast not perceived it. 
Job xxxiii. 14, 15. 

However, thou hast Christ crucified set forth 
before thine eyes in the Bible, and an invita- 
tion to come unto him, though thou be a Je- 
rusalem sinner, though thou be the biggest 
sinner ; and so no ground to despair. What if 
God will be silent to thee : is that ground of 
despair? Not at all, so long as there is a 
promise in the Bible that God will in nowise 
cast away the coining sinner, and so long as he 
invites the Jerusalem sinner to come unto 
him. John vi. 37. 

Build not therefore despair upon these 
things ; they are no sufficient foundation for 
it, such plenty of promises being in the 
Bible, and such a discovery of his mercy to 
great sinners of old ; especially since we have 
withal a clause in the commission given to 
ministers to preach that they should begin 
with the Jerusalem sinners in their offering of 
mercy to the world. 

Besides, God says, "They that wait upon 
the Lord shall renew their strength, they 
shall mount up with wings like eagles ;" but 
perhaps it may be long first. " I waited long," 
saith David, " and did seek the Lord ;" and at 
length his cry was heard : wherefore he bids 
his soul wait on God, and says for it is good 
so to do before thy saints. Ps. xl. 1 ; lxii. 5 ; 
lii. 9. 

And what if thou waitest upon God all thy 
days ? Is it below thee ? And what if God 
will cross his book and blot out the hand- 
writing that is against thee, and not let thee 
know it as yet ? Is it fit to say unto God, 
Thou art hard-hearted? Despair not; thou 
hast no ground to despair so long as thou 
livest in this world. It is a sin to begin to 
despair before one sets his foot over the 
threshold of hell-gates. For them that are 
there, let them despair and spare not, but as 
for thee, thou hast no ground for to do it. 
What! despair of bread in a land that is 



THE JERUSALEM SINNER SAVED. 



353 



full of corn? despair of mercy when our God 
is full of mercy ? despair of mercy when God 
goes about by his ministers beseeching of sin- 
ners to be reconciled unto him? 2 Cor. v. 
18-20. 

Thou scrupulous fool ! where canst thou find 
that God was ever false to his promise, or that 
he ever deceived the soul that ventured itself 
upon him? He often calls upon sinners to 
trust him, though they walk in darkness and 
have no light. Isa. 1. 10. 

They have his promise and oath for their 
salvation that flee for refuge to the hope set 
before them. Heb. vi. 17, 18. 

Despair! when we have a God of mercy 
and a redeeming Christ alive ! For shame, 
forbear ! Let them despair that dwell where 
there is no God, and that are confined to those 
chambers of death which can be reached by 
no redemption. 

A living man despair when he is chid for 
murmuring and complaining! Lam. iii. 39. 
Oh, so long as we are where promises swarm, 
where mercy is proclaimed, where grace reigns, 
and where Jerusalem sinners are privileged 
with the first offer of mercy, it is a base thing 
to despair. 

Despair undervalues the promise, under- 
values the invitation, undervalues the proffer 
of grace. Despair undervalues the ability 
of God the Father and the redeeming blood 
of Christ his Son. unreasonable despair ! 

Despair makes man God's judge ; it is a 
controller of the promise, a contradicter of 
Christ in his large offers of mercy, and one 
that undertakes to make unbelief the great 
manager of our reason and judgment in de- 
termining about what God can and will do for 
sinners. 

Despair ! It is the devil's fellow, the devil's 
master, yea, the chains with which he is cap- 
tivated and held under darkness for ever ; and 
to give way thereto in a land, in a state and 
time that flows with milk and honey is an un- 
comely thing. 

I would say to my soul, O my soul ! this is 
not the place of despair ; this is not the time 
to despair in. As long as mine eyes can find 
a promise in the Bible, as long as there is the 
least mention of grace, as long as there is a 
moment left me of breath or life in this world, 
so long will I wait or look for mercy, so long 
will I fight against unbelief and despair. 

This is the way to honour God and Christ; 
this is the way to set the crown on the prom- 
ise ; this is the way to welcome the invitation 
23 



and inviter ; and this is the way to thrust thy- 
self under the shelter and protection of the 
word of grace. Never despair so long as our 
text is alive, for that doth sound it out that 
mercy by Christ is offered, in the first place, to 
the biggest sinner. 

Despair is an unprofitable thing; it will 
make a man weary of waiting upon God, (2 
Kings vi. 33;) it will make a man forsake 
God, and seek his heaven in the good things 
of this world. Gen. iv. 13-18. It will make a 
man his own tormentor, and flounce and fling 
like a wild beast in a net. Isa. li. 20. 

Despair ! It drives a man to the study of 
his own ruin, and brings him at last to be his 
own executioner. 2 Sam. xvii. 23 ; Matt, xxvii. 
3, 4, 5. 

Besides, I am persuaded also that despair is 
the cause that there are so many that would 
fain be atheists in the world ; for because they 
have entertained a conceit that God will never 
be merciful to them, therefore they labour to 
persuade themselves that there is no God at 
all, as if their misbelief would kill God or 
cause him to cease to be. A poor shift for an 
immortal soul, for a soul who liketh not to re- 
tain God in its knowledge ! If this be the best 
that despair can do, let it go, man, and betake 
thyself to faith, to prayer, to wait for God, 
and to hope in despite of ten thousand doubts. 
And for thy encouragement take yet (as an 
addition to what has already been said) these 
following Scriptures : "The Lord takes pleas- 
ure in them that fear him, in them that hope 
in his mercy." Ps. cxlvii. 11. 

Whence note, they fear not God that hope 
not in his mercy ; also God is angry with them 
that hope not in his mercy, for he only taketh 
pleasure in them that hope. He that believeth 
or hath received his testimony "hath set to 
his seal that God is true," (John iii. 33,) but 
he that receiveth it not hath made him a liar, 
j and that is a very unworthy thing. 1 John v. 
10, 11. " Let the wicked forsake his ways, and 
the unrighteous man his thoughts ; and let him 
return to the Lord, and he will have mercy on 
him ; and to our God, for he will abundantly 
multiply pardon." Isa. Iv. 7. Perhaps thou 
art weary of thy ways, but art not weary of thy 
thoughts, of thy unbelieving and despairing 
thoughts. Now, God also would have thee 
cast away these thoughts, as such which he 
deserveth not at thy hands, for he will have 
mercy upon thee, and he will abundantly 
pardon. 

" O fools ! and slow of heart to believe all 



354 



BUNYAN'S COMPLETE WORKS. 



that the prophets have spoken!" Luke xxiv. 
25. Mark you here, slowness to believe is a 
piece of folly. Ay, but sayest thou, I do be- 
lieve some, and I believe what can make 
against me. Ay, but, sinner, Christ Jesus 
here calls thee fool for not believing all. Be- 
lieve all, and despair if thou canst. He that 
believes all believes that text that saith Christ 
would have mercy preached first to the Jeru- 
salem sinners. He that believeth all be- 
lieveth all the promises and consolations of 
the word ; and the promises and consolations 
of the word weigh heavier than do all the 
curses and threatenings of the law, and mercy 
rejoiceth against judgment. Wherefore be- 
lieve all, and mercy will to thy conscience 
weigh judgment down, and so minister com- 
fort to thy soul. The Lord take the yoke 
from off thy jaws since he has set meat before 
thee, (Hos. xi. 4,) and help thee to remember 
that he is pleased in the first place to offer 
mercy to the biggest sinners. 

Sixthly. Since Jesus Christ would have 
mercy offered in the first place to the biggest 
sinners, let souls see that they lay right hold 
thereof, lest they, notwithstanding, indeed 
come short thereof. Faith only knows how to 
deal with mercy; wherefore put not in the 
place thereof presumption. I have observed 
that as there are herbs and flowers in our 
gardens, so there are counterfeits in the field, 
only they are distinguished from the other by 
the name of wild ones. Why, there is faith 
and wild faith ; and wild faith is this presump- 
tion. I call it wild faith, because God never 
placed it in his garden, his Church; it is only 
to be found in the field, the world. I also call 
it wild faith because it only grows up and is 
nourished where other wild notions abound. 
Wherefore take heed of this, and all may be 
well, for this presumptuousness is a very hei- 
nous thing in the eyes of God. "This soul," 
saith he, "that shall do aught presumptuously, 
(whether born in the land or a stranger,) the 
same reproach eth the Lord; and that soul 
shall be cut off from among his people." Num. 
xv. 30. 

The thoughts of this made David tremble 
and pray, "That God would hold him back 
from presumptuous sins, and not suffer them 
to have dominion over him." Ps. xix. 13. 

Now this presumption, then, puts itself in 
the place of faith when it tampereth with the 
promise for life while the soul is a stranger to 
repentance. Wherefore you have in the text, 
to prevent doing thus, both repentance and re- 



mission of sins to be offered to Jerusalem ; not 
remission without repentance, for all that re- 
pent not shall perish, let them presume on 
grace and the promise while they will. Luke 
xiii. 1, 2, 3. 

Presumption, then, is that which severeth 
faith and repentance, concluding the soul shall 
be saved by grace, though the man was never 
made sorry for his sins nor the love of the 
heart turned therefrom. This is to be self- 
willed, as Peter has it; and this is a despising 
the word of God, for that has put repentance 
and faith together. Mark i. 15. "And because 
he has despised the word of the Lord and 
hath broken the commandment, that soul 
shall utterly be cut off; his iniquities shall be 
upon him." Num. xv. 31. 

Let such therefore look to it who yet are 
and abide in their sins ; for such, if they hope 
they are to be saved, presume upon the grace 
of God. Wherefore presumption and not 
hearkening to God's word are put together. 
Deut. xvii. 12. 

Again: Then men presume when they are 
resolved to abide in their sins, and yet expect 
to be saved by God's grace through Christ. 
This is as much as to say, God liketh of sin as 
well as I do, and careth not how men live if 
so be they lean upon his Son. Of this sort 
are they that build up Zion with blood and 
Jerusalem with iniquity, "that judge for re- 
ward, and teach for hire, and divine for 
money, and lean upon the Lord." Mic. ii. 10, 
11. This is doing things with an high hand 
against the Lord our God, and a taking him, 
as it were, at the catch ! . This is, as we say 
among men, to seek to put a trick upon God, 
as if he had not sufficiently fortified his pro- 
posals of grace by his holy word against all 
such kind of fools as these. But look to it. 

Such will be found at the day of God not 
among that great company of Jerusalem sin- 
ners that shall be saved by grace, but among 
those that have been the great abusers of the 
grace of God in the world. Those that say, 
Let us sin that grace may abound, and let us 
do evil that good may come, their damnation 
is just. And if so, they are a great way off 
of that salvation that is "by Jesus Christ pre- 
sented to the Jerusalem sinners. 

I have therefore these things to propound 
to that Jerusalem sinner that would know if 
he may be so bold to venture himself upon 
this grace: 

1. Dost thou see thy sins? 

2. Art thou weary of them? 



THE JERUSALEM SINNER SAVED. 



355 



3. Wouldst thou with all thy heart be saved 
by Jesus Christ? I dare say no less, I dare 
say no more. But if it be truly thus with 
thee, how great soever thy sins have, been, 
how bad soever thou feelest thy heart, how 
far soever thou art from thinking that God 
has mercy for thee, thou art the man, the J e- 
rusalem sinner, that the word of God has con- 
quered, and to whom it offereth free remission 
of sins by the redemption that is in Jesus 
Christ. 

When the jailer cried out, "Sirs, what must 
I do to be saved?" the answer was, "Believe 
on the Lord Jesus Christ, and thou shalt be 
saved." He that sees his sins aright is brought 
to his wits' end by them, and he that is so is 
willing to part from them and to be saved by 
the grace of God. 

If this be thy case, fear not, give no way to 
despair; thou presumest not if thou believest 
to life everlasting in Jesus Christ : yea, Christ 
is prepared for such as thou art. 

Therefore take good courage and believe. 
The design of Satan is to tell the presumptu- 
ous that their presuming on mercy is good, 
but to persuade the believer that his believing 
is impudent, bold dealing with God. I never 
heard a presumptuous man in my life say that 
he was afraid that he presumed ; but I have 
heard many an honest, humble soul say that 
they have been afraid that their faith has been 
presumption. Why should Satan molest those 
whose ways he knows will bring them to him ? 
And who can think that he should be quiet 
when men take the right course to escape his 
hellish snares? This therefore is the reason 
why the truly humble is opposed, while the 
presumptuous goes on by wind and tide. The 
truly humble Satan hates, but he laughs to see 
the foolery of the other. 

Does thy hand and heart tremble? Upon 
thee the promise smiles. " To this man will I 
look," says God, " even to him that is poor and 
of a contrite spirit, and trembles at my word." 
Isa. lxvi. 2. 

What, therefore, I have said of presumption 
concerns not the humble in spirit at all. I 
therefore am for gathering up the stones and 
for taking the stumbling-blocks out of the way 
of God's people, and forewarning of them that 
they lay the stumbling-block of their iniquity 
before their faces, and that for presuming upon 
God's mercy ; and let them look to themselves. 
Ezek. xiv. 6, 7, 8. 

Also our text stands firm as ever it did, and 
our observation is still of force, that Jesus 



Christ would have mercy offered in the first 
place to the biggest sinners. So, then, let none 
despair, let none presume. Let none despair 
that are sorry for their sins, and would be saved 
by Jesus Christ ; let none presume that abide 
in the liking of their sins, though they seem 
to know the exceeding grace of Christ; for 
though the door stands wide open for the re- 
ception of the penitent, yet it is fast enough 
barred and bolted against the presumptuous 
sinner. Be not deceived, God is not mocked ; 
whatsoever a man sows, that he shall reap. It 
cannot be that God should be wheedled out of 
his mercy, or prevailed upon by lips of dis- 
simulation ; he knows them that trust in him 
and that sincerely come to him by Christ for 
mercy. Nan. i. 7. 

It is, then, not the abundance of sins com- 
mitted, but the not coming heartily to God by 
Christ for mercy, that shuts men out of doors. 
And though their not coming heartily may be 
said to be but a sin, yet it is such a sin as 
causeth that all thy other sins abide upon them 
unforgiven. 

God complains of this : "They have not 
cried unto me with their heart : they turned, 
but not to the Most High. They turned 
feignedly." 

Thus doing his soul hates ; but the penitent, 
humble, broken-hearted sinner, be his trans- 
gressions red as scarlet, red like crimson, in 
number as the sand, though his transgressions 
cry to heaven against him for vengeance, and 
seem there to cry louder than do his prayers or 
tears or groans for mercy, yet he is safe. " To 
this man God will look." 

Seventhly. Would Jesus Christ have mercy 
offered in the first place to the biggest sinners? 
Then here is ground for those that as to prac- 
tice have not been such to come to him for 
mercy. 

Although there is no sin little of itself, be- 
cause it is a contradiction of the nature and 
majesty of God, yet we must admit of divers 
numbers and also of aggravations. Two sins 
are not so many as three ; nor are three that 
are done in ignorance so big as one that is done 
against light, against knowledge and conscience. 
Also there is the child in sin, and a man in sin 
that has his hairs gray and his skin wrinkled 
for very age. And we must put a difference 
betwixt these sinners also. For can it be that 
a child of seven or ten or sixteen years old 
should be such a sinner, a sinner so vile in the 
eye of the law, as he who has walked according 
to the course of this world forty, fifty, sixty, or 



356 



BUNYAN'S COMPLETE WORKS. 



seventy years ? Now, the youth, this stripling, 
though he is a sinner, is but a little sinner 
when compared with such. 

Now, I say, if there be room for the first sort, 
for those of the biggest size, certainly there is 
room for the lesser size. If there be a door 
wide enough for a giant to go in at, there is 
certainly room for a dwarf. If Christ Jesus 
has grace enough to save great sinners, he has 
surely grace enough to save little ones. If he 
can forgive five hundred pence, for certain he 
can forgive fifty. 

But you said before that the little sinners 
must standby until the great ones have receiv- 
ed their grace, and that's discouraging. 

I answer, There are two sorts of little sin- 
ners — such as are so, such as feign themselves 
so. They are those that feign themselves so 
that I intend there, and not those that are in- 
deed comparatively so. Such as feign them- 
selves so may wait long enough before they 
obtain forgiveness. 

But again, a sinner may be comparatively a 
little sinner and sensibly a great one. There 
are then two sorts of greatness in sin — great- 
ness by reason of number, greatness by reason 
of thoroughness of conviction of the horrible 
nature of sin. In this last sense he that has 
but one sin, if such a one could be found, may 
in his own eyes find himself the biggest sinner 
in the world. Let this man or this child, 
therefore, put himself among the great sinners, 
and plead with God as great sinners do, and 
expect to be saved with the great sinners, and 
as soon and as heartily as they. 

Yea, a little sinner, that comparatively is 
truly so, if he shall graciously give way to con- 
viction, and shall in God's light diligently 
weigh the horrible nature of his own sins, may 
yet sooner obtain forgiveness for them at the 
hands of the heavenly Father than he that has 
ten times his sins, and so cause to cry ten times 
harder to God for mercy. 

For the grievousness of the cry is a great 
thing with God ; for if he will hear the widow 
if she cries at all, how much more if she cries 
most grievously ? Ex. xxii. 22, 23. 

It is not the number, but the true sense of 
the abominable nature of sin, that makes the 
cry for pardon lamentable. He, as I said, that 
has many sins may not cry so loud in the ears 
of God as he that has far fewer; he in our 
present sense that is in his own eyes the biggest 
sinner is he that soonest findeth mercy. 

The offer, then, is to the biggest sinner, to 
the biggest sinner first ; and the mercy is first 



obtained by him that first confesseth himself 
to be such an one. 

There are men that strive at the throne of 
grace for mercy by pleading the greatness of 
their necessity. Now, their plea, as to the 
pre valency of it, lieth not in the counting up 
of the number, but in the sense of the great- 
ness of their sins and in the vehemency of 
their cry for pardon. And it is observable 
that though the birthright was Reuben's, and 
for his foolishness given to the sons of Joseph, 
yet Judah prevailed above his brethren, and of 
him came the Messiah. 1 Chron. v. 1, 2. 

There is a heavenly subtilty to be managed 
in this matter. " Thy brother came with sub- 
tilty and hath taken away thy blessing." The 
blessing belonged to Esau, but Jacob by his 
diligence made it his own. Gen. xxvii. 35. 
The offer is to the biggest sinner, to the biggest 
sinner first ; but if he forbears to cry, the sin- 
ner that is a sinner less by far than he, both 
as to the number and the nature of his trans- 
gressions, may get the blessing first if he shall 
have grace to bestir himself well; for the 
loudest cry is heard farthest, and the most la- 
mentable pierces soonest. 

I therefore urge this head, not because I 
would have little sinners go and tell God that 
they are little sinners, thereby to think to ob- 
tain mercy ; for verily so they are never like 
to have it. For such words declare that such 
an one hath no true sense at all of the nature 
of his sins. 

Sin, as I said, in the nature of it is horrible, 
though it be but one single sin as to act, yea, 
though it be but a sinful thought, and so 
worthily calls for the damnation of the soul. 

The comparison, then, of little and great 
sinners is to go for good sense among men. 
But to plead the fewness of thy sins or the 
comparative harmlessness of their quality be- 
fore God, argueth no sound knowledge of the 
nature of thy sin, and so no true sense of the 
nature or need of mercy. 

Little sinner, when therefore thou goest to 
God, though thou knowest in thy conscience 
that thou, as to acts, art no thief, no murderer, 
no whore, no liar, no false swearer, or the like, 
and in reason must needs understand that thus 
thou art not so profanely vile as others, yet 
when thou goest to God for mercy know no 
man's sins but thine own, make mention of no 
man's sins but thine own. Also labour not 
to lessen thine own, but magnify and greaten 
them by all just circumstances, and be as if 
there was never a sinner in the world but thy- 



THE JERUSALEM SINNER SAVED. 



357 



self. Also cry out as if thou wast the only 
undone man ; and that is the way to obtain 
God's mercy. 

It is one of the comeliest sights in the world 
to see a little sinner commenting upon the 
greatness of his sins, multiplying and multi- 
plying them to himself, till he makes them in 
his own eyes bigger and higher than he seeth 
any other man's sins to be in the world ; and 
as base a thing it is to see a man do otherwise, 
and as basely will come on it. 

As therefore I said to the great sinner be- 
fore, Let him take heed lest he presume, I say 
now to the little sinner, Let him take heed 
that he do not dissemble ; for there is as great 
an aptness in the little sinner to dissemble as 
there is in the great one. " He that hideth his 
sins shall not prosper," be he a sinner little or 
great. 

Eighthly, Would Jesus Christ have mercy 
offered in the first place to the biggest sinners? 
Then this shows the true cause why Satan 
makes such a head as he doth against him. 

The Father and the Holy Spirit are well 
spoken of by all deluders and deceived per- 
sons. Christ only is the rock of offence. 
"Behold, I lay in Zion a stumbling-stone and 
a rock of offence." Not that Satan careth for 
the Father or the Spirit more than he careth 
for the Son, but he can let men alone with 
their notions of the Father and the Spirit; for 
he knows they shall never enjoy the Father or 
the Spirit if indeed they receive not the merits 
of the Son. " He that hath the Son hath life ; 
he that hath not the Son of God hath not 
life," however they may boast themselves of 
the Father and the Spirit. Again, Whosoever 
transgresseth and abideth not in the doctrine 
of Christ hath not God : he that abideth in 
the doctrine of Christ hath both the Father 
and the Son. 

Christ, and Christ only, is he that can make 
us capable to enjoy God with life and joy to 
all eternity. Hence he calls himself " the way 
to the Father, and the true and living way." 
For we cannot come to the Father but by him. 
Satan knows this, therefore he hates him. 
Deluded persons are ignorant of this, and 
therefore they are so led up and down by Sa- 
tan by the nose as they are. 

There are many things by which Satan has 
taken occasion to greaten his rage against Je- 
sus Christ. 

As, first, his love to man, and then the 
many expressions of that love. He hath taken 
man's nature upon him ; he hath in that na- 



ture fulfilled the law to bring in righteousness 
for man, and hath spilt his blood for the re- 
conciling of man to God; he hath broken the 
neck of death, put away sin, destroyed the 
works of the devil, and got into his own hands 
the keys of death; and all these are heinous 
things to Satan. He cannot abide Christ for 
this. Besides, he hath eternal life in himself, 
and that to bestow upon us; and we in all 
likelihood are to possess the very places from 
which Satan by transgression fell, if not 
places more glorious. Wherefore he must 
needs be angry. And is it not a vexatious 
thing to him that we should be admitted to 
the throne of grace by Christ, while he stands 
bound over in chains of darkness to answer 
for his rebellions against God and his Son at 
the terrible day of judgment ? Yea, we poor 
dust and ashes must become his judges, and 
triumph over him for ever; and all this along 
of Jesus Christ, for he is the meritorious cause 
of all this. 

Now, though Satan seeks to be revenged for 
this, yet he knows it is in vain to attack the 
person of Christ : he has overcome him; there- 
fore he tampers with a company of silly men 
that he may vilify him by them. And they, 
bold fools as they are, will not spare to spit in 
his face. They will rail at his person, and 
deny the very being of it ; they will rail at his 
blood, and deny the merit and worth of it. 
They will deny the very end why he accom- 
plished the law, and by jigs, and tricks, and 
quirks, which he helpeth them to, they set up 
fond names and images in his place, and give 
the glory of a Saviour to them. Thus Satan 
worketh under the name of Christ, and his 
ministers under the name of the ministers of 
righteousness. 

And by his wiles and stratagems he undoes 
a world of men ; but there is a seed, and they 
shall serve him, and it shall be counted to the 
Lord for a generation. These shall see their 
sins and that Christ is the "way to happiness. 
These shall venture themselves both body and 
soul upon his worthiness. 

All this Satan knows, and therefore his rage 
is kindled the more. Wherefore, according to 
his ability and allowance, he assaulteth, tempt- 
eth, abuseth, and stirs up what he can to be 
hurtful to these poor people, that he may, 
while his time shall last, make it as hard and 
difficult for them to go to eternal glory as he 
can. Oftentimes he abuses them w r ith wrong 
apprehensions of God and with w r rong appre- 
hensions of Christ. He also casts them into 



358 



BUNYAN'S COMPLETE WORKS. 



the mire, to the reproach of religion, the 
shame of their brethren, the derision of the 
world, and dishonour of God. He holds our 
hands while the world buffets us ; he puts bear- 
skins upon us, and then sets the dogs at us. 
He bedaubeth us with his own foam, and then 
tempts us to believe that that bedaubing comes 
from ourselves. 

Oh the rage and the roaring of this lion, 
and the hatred that he manifests against the 
Lord Jesus, and against them that are pur- 
chased with his blood ! But yet in the midst 
of all this the Lord Jesus sends forth his her- 
ald to proclaim in the nations his love to the 
world, and to invite them to come in to him 
for life ; yea, his invitation is so large that it 
offereth his mercy, in the first place, to the 
biggest sinners of every age, which augments 
the devil's rage the more. 

Wherefore, as I said before, fret he, fume 
he, the " Lord Jesus will divide the spoil with 
this great one : yea, he shall divide the spoil 
with the strong, because he hath poured out 
his soul unto death, and was numbered with 
the transgressors, and bare the sin of many, 
and made intercession for the transgressors." 

Ninthly, Would Jesus Christ have mercy 
offered in the first place to the biggest sinners? 
Let the tempted harp upon this string for 
their help and consolation. The tempted, 
wherever he dwells, always thinks himself the 
biggest sinner, one most unworthy of eternal 
life. 

This is Satan's master argument : Thou art 
a horrible sinner, a hypocrite, one that has a 
profane heart, and one that is an utter stranger 
to a work of grace. I say, this is his maul, his 
club, his masterpiece; he doth with this as 
some do by their most enchanting songs, sing 
them everywhere. I believe there are but few 
saints in the world that have not had this 
temptation sounding in their ears. But, were 
they but aware, Satan by all this does but 
drive them to the gate out at which they 
should go, and so escape his roaring. 

Saith he, Thou art a great sinner, a horrible 
sinner, a profane-hearted wretch, one that can- 
not be matched for a vile one in the country. 

And all this while Christ says to his minis- 
ters, Offer mercy in the first place to the big- 
gest sinners. So that this temptation drives 
thee directly into the arms of Jesus Christ. 

Was therefore the tempted but aware he 
might say, Ay, Satan, so I am, I am a sinner 
of the biggest size, and therefore I have most 
need of Jesus Christ; yea, because I am such 



a wretch, therefore Jesus Christ calls me ; yea, 
he calls me first ; the first proffer of the Gospel 
is to be made to the Jerusalem sinner ; I am 
he : wherefore stand back, Satan, make a lane ; 
my right is first to come to Jesus Christ. 

This now will be like for like. This would 
foil the devil; this would make him say, I 
must not deal with this man thus, for then I 
put a sword into his hand to cut off my head. 

And this is the meaning of Peter when he 
saith, " Besist him steadfast in the faith," and 
of Paul when he saith, " Take the shield of 
faith, wherewith ye shall be able to quench all 
the fiery darts of the wicked." 

Wherefore is it said, " Begin at Jerusalem," 
if the Jerusalem sinner is not to have the ben- 
efit of it ? And if I am to have the benefit of 
it, let me call it to mind when Satan haunts 
me with the continual remembrance of my 
sins, of my Jerusalem sins. Satan and my 
conscience say I am the biggest sinner; Christ 
offereth mercy in the first place to the biggest 
sinners. Nor is the manner of the offer other 
but such as suiteth with my mind. I am sorry 
for my sin ; yea, sorry at my heart that ever 
sinful thought did enter or find the least en- 
tertainment in my wicked mind ; and might I 
obtain my wish I would never more that my 
heart should be a place for aught but the grace 
and Spirit and faith of the Lord Jesus. 

I speak not this to lessen my wickedness ; I 
would not for all the world but be placed by 
mine own conscience in the very front of the 
biggest sinners, that I might be one of the first 
that are beckoned by the gracious hand of 
Jesus the Saviour to come to him for mercy. 

Well, sinner, thou now speakest like a 
Christian, but say thus in a strong spirit in the 
hour of temptation, and then thou wilt, to thy 
commendation and comfort, quit thyself well. 

This improving of Christ in dark hours is 
the life though the hardest part of our Chris- 
tianity. We should neither stop at darkness 
nor at the raging of our lusts, but go on in a 
way of venturing and casting the whole of our 
affair for the next world at the foot of Jesus 
Christ. This is the way to make the darkness 
light, and also to allay the raging of our cor- 
ruption. 

The first time the passover was eaten was in 
the night ; and when Israel took courage to go 
forward, though the sea stood in their way like 
a devouring gulf, and the hosts of the Egypt- 
ians followed them at their heels, yet the sea 
gave place, and their enemies were as still as 
a stone till they were gone over. 



THE JERUSALEM SINNER SA VED. 



359 



There is nothing like faith to help at a 
pinch ; faith dissolves doubts as the sun drives 
away the mists. And that you may not be 
put out, know your time, as I said, of believing 
is always. There are times when some graces 
may be out of use, but there is no time wherein 
faith can be said to be so; wherefore faith 
must be always in exercise. 

Faith is the eye, is the mouth, is the hand, 
and one of these is of use all day long. Faith 
is to see, to receive, to work, or to eat ; and a 
Christian should be seeing, or receiving, or 
working, or feeding all day long. Let it rain, 
let it blow, let it thunder, let it lighten, a 
Christian must still believe. " At what time 
I am afraid," said the good man, " I will trust 
in thee." 

Nor can we have a better encouragement to 
do this than is by the text set before us, even 
an open heart for a Jerusalem sinner. And if 
for a Jerusalem sinner to come, then for such 
an one when come. If such a one to be saved, 
then for such an one that is saved. If for 
such an one to be pardoned his great trans- 
gressions, then for such an one who is par- 
doned these — to come daily to Jesus Christ, 
too, to be cleansed and set free from his com- 
mon infirmities and from the iniquities of his 
holy things. 

Therefore let the poor sinner that would be 
saved labour for skill to make the best im- 
provement of the grace of Christ to help him 
against the temptations of the devil and his 
sins. 

Tenthly, Would Jesus Christ have mercy 
offered in the first place to the biggest sin- 
ners'? Let those men consider this that have 
or may in a day of trial have spoken or done 
what their profession or conscience told them 
they should not, and that have the guilt and 
burden thereof upon their consciences. 

Whether a thing be wrong or right, guilt 
may pursue him that doth contrary to his con- 
science. But suppose a man should deny his 
God or his Christ, or relinquish a good pro- 
fession and be under the real guilt thereof, 
shall he therefore conclude he is gone for 
ever ? Let him come again with Peter's tears, 
and no doubt but he shall obtain Peter's for- 
giveness, for the text includes the biggest 
sinners. 

And it is observable that before this clause 
was put into this commission Peter was par- 
doned his horrible revolt from his master. 
He that revolteth in the day of trial, if he is 
not shot quite dead upon the place, but is sen- 



sible of his wound and calls out for a surgeon, 
shall find his Lord at hand to pour wine 
and oil into his wounds, that he may again be 
healed, and to encourage him to think that 
there may be mercy for him. Besides what 
we find recorded of Peter, you read in the 
Acts some were through the violence of their 
trials compelled to blaspheme, and yet are 
called sinners. 

Hence you have a promise or two that 
speaks concerning such kind of men, to en- 
courage us to think that at least some of them 
shall come off back to the Lord their God. 
"Shall they fall," saith he, "and not arise? 
Shall they turn away, and not return?" 
"And in that day I will assemble her that 
halteth, and I will gather her that was driven 
out, and her that I have afflicted. And I will 
make her that halteth a remnant, and her that 
was cast off a strong nation. And the Lord 
shall reign over them in Mount Zion for 
ever." What we are to understand by her 
that halteth is best expressed by the prophet 
Elijah. Mic. iv. 6. 7. 

I will conclude, then, that for them that 
have halted or may halt the Lord has mercy 
in the bank, and is willing to accept them if 
they return to him again. 

Perhaps they may never be after that of any 
great esteem in the house of God, but if the 
Lord will admit them to favour and forgive- 
ness, oh exceeding and undeserved mercy ! 

Thou, then, that mayst be the man, remem- 
ber this, that there is mercy also for thee, and 
who will do thee good. 

But perhaps thou wilt say, He doth not 
save all revolters, and therefore perhaps not 
me. 

Answer. Art thou returning to God? If 
thou art returning, thou art the man; "Ee- 
turn, ye backsliding children, and I will heal 
your backslidings." 

Some, as I said, that revolt are shot dead 
upon the place ; and for them, who can help 
them? But for them that cry out of their 
wounds, it is a sign they are yet alive, and- if 
they use the means in time doubtless they may 
be healed. 

Christ Jesus has bags of mercy that were 
never yet broken up or unsealed. Hence it is 
said he has goodness laid up, things re- 
served in heaven for his. And if he breaks 
up one of these bags, who can tell what he 
can do ? 

Hence his love is said to be such as passeth 
knowledge, and that his riches are unsearch- 



360 



BUNYAN'S COMPLETE WORKS. 



able. He has nobody knows what, for nobody 
knows who ; he has by him in store for such as 
seem, in the view of all men, to be gone be- 
yond recovery. For this the text is plain. 
What man or angel could have thought that 
the Jerusalem sinners had been yet on this 
side of an impossibility of enjoying life and 
mercy? Hadst thou seen their actions, and 
what horrible things they did to the Son of 
God, yea, how stoutly they backed what they 
did with resolves and endeavours to per- 
severe, when they had killed his person, 
against his name and doctrine, and that there 
was not found among them all that while, 
as we read of, the least remorse or regret 
for these their doings, couldst thou have 
imagined that mercy would ever have took 
hold of them, at least so soon? — nay, that 
they should, of all the world, be counted those 
only meet to have it offered to them in the 
very first place? For so my text commands, 
saying, "Preach repentance and remission 
of sins among all nations, beginning at 
Jerusalem." 

I tell you the thing is a wonder, and must 
for ever stand for a wonder among the sons of 
men. It stands also for an everlasting invita- 
tion and allurement to the biggest sinners to 
come to Christ for mercy. 

Now since, in the opinion of all men, the 
revolter is such an one, if he has, as I said 
before, any life in him, let him take encour- 
agement to come again, that he may live by 
Christ. 

Eleventhly, W ould Jesus Christ have mercy 
offered in the first place to the biggest sin- 
ners? Then let God's ministers tell them so. 
There is an incidence in us, I know not how 
it doth come about, when we are converted, 
to contemn them that are left behind. Poor 
fools as we are, we forget that we ourselves 
were so ! 

But would it not become us better, since we 
have tasted that the Lord is gracious, to carry 
it towards them so that we may give them con- 
vincing ground to believe that we have found 
that mercy which also sets open the door for 
them to come and partake with us? 

Ministers, I say, should do thus, both by 
their doctrine and in all other respects. 

Austerity doth not become us, neither in 
doctrine nor in conversation. We ourselves 
live by grace ; let us give as we receive, and 
labour to persuade our fellow-sinners, which 
God has left behind us, to follow after, that 
they may partake with us of grace. We are 



saved by grace ; let us live like them that are 
gracious ; let all our things (to the world) be 
done in charity towards them — pity them, pray 
for them, be familiar with them for their good. 
Let us lay aside our foolish, worldly, carnal 
grandeur ; let us not walk the streets and have 
such behaviours as signify we are scarce for 
touching of the poor ones that are left behind 
— no, not with a pair of tongs. It becomes us 
not thus to do. 

Eem ember your Lord ; he was familiar with 
publicans and sinners to a proverb. " Behold 
a gluttonous man and a wine-bibber, a friend 
of publicans and sinners." The first part, con- 
cerning his gluttonous eating and drinking, to 
be sure, was an horrible slander, but for the 
other, nothing was ever spoke truer of him by 
the world. Now w T hy should we lay hands 
cross on this text — that is, choose good victuals 
and love the sweet wine better than the salva- 
tion of the poor publican? Why not familiar 
with sinners, provided we hate their spots and 
blemishes, and seek that they may be healed 
of them ? 

Why not fellowly with our carnal neigh- 
bours, if we do take occasion to do so, that w r e 
may drop and be yet distilling some good doc- 
trine upon their souls ? Why not go to the 
poor man's house and give him a penny and a 
Scripture to think upon ? Why not send for 
the poor to fetch away, at least, the fragments 
of thy table, that the bowels of thy fellow-sin- 
ner may be refreshed as well as thine? 

Ministers should be exemplary, but I am an 
inferior man, and must take heed of too much 
meddling. But, might I, I would meddle with 
them, with their wives, and with their children 
too. I mean not this of all, but of them that 
deserve it, though I may not name them. 

But I say, let ministers follow the steps of 
their blessed Lord, who by word and deed 
showed his love to the salvation of the world 
in such a carriage as declared him to prefer 
their salvation before his own private concern. 
For we are commanded to follow His steps 
" who did no sin, neither was guile found in 
his mouth." 

And as I have said concerning ministers, so 
I say to all the brethren, Carry it so that all 
the world may see that indeed you are the 
sons of love. 

Love your Saviour; yea, show one to another 
that you love him, not only by a seeming love 
of affection, but with the love of duty. Prac- 
tical love is best. Many love Christ with 
nothing but the lick of the tongue. Alas! 



THE JERUSALEM SINNER SAVED. 



361 



Christ Jesus the Lord must not be put off thus. 
" He that hath my commandments and keepeth 
them," saith he, " he it is that loveth me." 

Practical love, which stands in self-denial, 
in charity to my neighbour, and a patient en- 
during of affliction for his name, this is counted 
love. 

Eight love to^Christ is that which carries in 
it a provoking argument to others of the 
brethren. Heb. x. 24. 

Should a man ask me how he should know 
that he loveth the children of God, the best 
answer I could give him would be in the words 
of the apostle John. " By this," saith he, "we 
know we love the children of God, when we 
love God and keep his commandments." 1 
John v. 2. 

Love to God and Christ is then shown when 
we are tender of his name ; and then we show 
ourselves tender of his name when we are 
afraid to break any the least of his command- 
ments. And when we are here, then do we 
show our love to our brother also. 

Now, we have obligation sufficient thus to 
do, for that our Lord loved us and gave him- 
self for us, to deliver us from death, that we 
might live through him. 

The world, when they hear the doctrine that 
I have asserted and handled in this little book 
— to wit, that Jesus Christ would have mercy 
offered in the first place to the biggest sinners 
— will be apt, because themselves are unbe- 
lievers, to think that this is a doctrine that 
leads to looseness and that gives liberty to the 
flesh ; bat if you that believe love your 
brethren and your neighbours truly and as 
you should, you will put to silence the ignor- 
ance of such foolish men, and stop their 
mouths from speaking evil of you. 

And I say, let the love of Christ constrain 
us to this. Who deserveth our heart, our 
mouth, our life, our goods so much as Jesus 
Christ, who has bought us to himself by his 
blood to this very end, that we should be a pe- 
culiar people, zealous of good works ? 

There is nothing more seemly in this world 
than to see a Christian walk as becomes the 
Gospel, nor anything more unbecoming a rea- 
sonable creature than to hear a man say, I be- 
lieve in Christ, and yet see in his life debauch- 
ery and profaneness. Might I, such men 
should be counted the basest of men; such 
men should be counted by all unworthy of the 
name of a Christian, and should be shunned 
by every good man as such who are the very 
plague of profession. 



For so it is written we should carry it 
towards them. Whoso have a form of godli- 
ness and deny the power thereof, from such we 
must turn away. 

It has ofttimes come into my mind to ask, 
By what means is it that the Gospel profession 
should be so taunted with loose and carnal 
Gospellers? and I could never arrive to better 
satisfaction in the matter than this : Such men 
are made professors by the devil, and so by 
him put among the rest of the godly. A cer- 
tain man had a fruitless fig tree planted in his 
vineyard, but by whom was it planted there ? 
even by him that sowed the tares, his own 
children, among the wheat, (Luke xiii. 6; 
Matt. xiii. 37-40,) and that was the devil. But 
why doth the devil do thus ? Not of love to 
them, but to make of them offences and stum- 
bling-blocks to others; for he knows that a 
loose professor in the Church does more mis- 
chief to religion than ten can do to it that are 
in the world. 

Was it not, think you, the devil that stirred 
up the damsel that you read of in Acts xvi. to 
cry out, " These are the servants of the most 
high God, that show unto us the way of salva- 
tion?" Yes it was, as is evident, for Paul was 
grieved to hear it. But why did the devil stir 
up her to cry so but because that was the way 
to blemish the Gospel, and to make the world 
think that it came from the same hand as did 
her soothsaying and witchery? Ver. 16, 17, 18. 
" Holiness, O Lord, becomes thy house for 
ever." 

Let therefore whoever they be that profess 
the name of Christ take heed that they scan- 
dal not that profession which they make of 
him. since he has so graciously offered us, as 
we are sinners of the biggest size, in the first 
place, his grace to save us. 

Having thus far spoken of the riches of the 
grace of Christ, and of the freeness of his 
heart to embrace the Jerusalem sinners, it may 
not be amiss to give you, yet as a caution, an 
intimation of one thing — namely, that this 
grace and freeness of his heart are limited to 
time and day, the which whoso overstandeth 
shall perish notwithstanding. 

For as a king who of grace sendeth out to 
his rebellious people an offer of pardon if they 
accept thereof by such a day, yet beheadeth or 
hangeth those that come not in for mercy 
until the day or time be past, so Christ Jesus 
has set the sinner a day, a day of salvation, 
an acceptable time, but he who standeth 
out or goeth on in rebellion beyond that 



362 



BUNYAN'S COMPLETE WORKS. 



time is like to come off with the loss of his 
soul. 

Since, therefore, things are thus, it may be 
convenient here to touch a little upon these 
particulars : 

1. That this day or time thus limited, when 
it is considered with reference to this or that 
man, is ofttimes undiscerned by the person 
concerned therein, and always is kept secret as 
to the shutting up thereof. 

And this, in the wisdom of God, is thus : to 
the end no man, when called upon, should put 
off turning to God to another time. Now and 
to-day is that, and only that, which is revealed 
in holy writ. 

And this shows us the desperate hazards 
which those men run who, when invitation or 
conviction attends them, put off turning to 
God to be saved till another, and, as they 
think, a more fit season and time. For many 
by so doing, defer this to do till the day of 
God's patience and long-suffering is ended ; 
and then for their prayers and cries after mercy 
they receive nothing but mocks, and are 
laughed at by the God of heaven. 

2. Another thing to be considered is this — 
namely, that the day of God's grace with some 
men begins sooner, and also sooner ends, than 
it doth with others. Those at the first hour of 
the day had their call sooner than they who 
were called upon to turn to God at the sixth 
hour of the day ; yea, and they who were 
hired at the third hour had their call sooner 
than they who were called at the eleventh. 

1st. The day of God's patience began with 
Ishmael, and also ended, before he was twenty 
years old. At thirteen years of age he was 
circumcised ; the next year after Isaac was born, 
and then Ishmael was fourteen years old. Now 
that day that Isaac was weaned, that day was 
Ishmael rejected; and suppose that Isaac was 
three years old before he was weaned, that was 
but the seventeenth year of Ishmael ; where- 
fore the day of God's grace was ended with 
him betimes. 

2dly. Cain's days ended with him betimes ; 
for after God had rejected him he lived to be- 
get many children, and build a city, and to do 
many other things. But, alas ! all that while 
he was a fugitive and a vagabond ; nor carried 
he anything with him, after the day of his re- 
jection was come, but this doleful language in 
his conscience : " From God's face shall I be 
hid." 

3dly. Esau through his extravagancies would 
needs go to sell his birthright, not fearing (as 



other confident fools) but that yet the blessing 
would still be his ; after which he lived many 
years, but all of them under the wrath of God, 
as was, when time came, made to appear to his 
destruction ; for " when he would have inher- 
ited the blessing he was rejected, for he found 
no place of repentance, though he sought it 
carefully with tears." 

Many instances might be given as to such 
tokens of the displeasure of God against such 
as fool away, as the wise man has it, the prize 
which is put into their hand. Prov. xvii. 16. 

Let these things therefore be a further cau- 
tion to those that sit under the glorious sound 
of the Gospel, and hear of the riches of the 
grace of God in Christ to poor sinners. 

To slight grace, to despise mercy, and to 
stop the ear when God speaks, when he speaks 
such great things, so much to our profit, is a 
great provocation. 

He offereth, he calls, he woos, he invites, he 
prays, he beseeches us, in this day of his grace, 
to be reconciled to him ; yea, and has pro- 
vided us the means of reconciliation himself. 
Now this despising must needs be provoking, 
and it is a fearful thing to fall into the hands 
of the living God. 

But some man may say unto me, Fain I 
would be saved, fain I would be saved by 
Christ, but I fear his day of grace is past, and 
that I shall perish, notwithstanding the exceed- 
ing riches of the grace of God. 

Answer. To this doubt I would answer sev- 
eral things. 

First, With respect to the day — that is, 
whether it be ended with a man or no. 

1. Art thou jogged, and shaken, and mo- 
lested at the hearing of the word? Is thy 
conscience awakened and convinced, then, that 
thou art at present in a perishing state, and 
that thou hast need to cry to God for mercy ? 
This is a hopeful sign that his day of grace is 
not past with thee ; for usually they that are 
past grace are also in their conscience past 
feeling, being " seared with an hot iron." 

Consequently those past grace must be such 
as are denied the awakening fruits of the word 
preached. " The dead that hear," says Christ, 
" shall live," at least while Christ has not quite 
done with them ; the day of God's patience is 
not at an end with them. 

2. Is there in thy more retired condition 
arguings, strugglings, and strivings with thy 
spirit to persuade thee of the vanity of what 
vain things thou lovest, and to win thee in thy 
soul to a choice of Christ Jesus and his heav- 



THE JERUSALEM SINNER SAVED. 



363 



enly things ? Take heed and rebel not, for the 
day of God's grace and patience will not be 
past with thee till he saith, " His Spirit shall 
strive no more with thee :" for then the woe 
comes, when "he shall depart from them," and 
when he says to the means of grace, "Let 
them alone." 

3. Art thou visited in the night-seasons with 
dreams about thy state and that thou art in 
danger of being lost ? Hast thou heart-shaken 
apprehensions when deep sleep is upon thee of 
hell, death, and judgment to come? These 
are signs that God has not wholly left thee or 
cast thee behind his back for ever. " For God 
speaks once, yea twice, yet man perceiveth it 
not. In a dream, in a vision of the night, 
when deep sleep falleth upon men, in slumber- 
ings upon the bed ; then he openeth the ears 
of men and sealeth their instruction, that he 
may withdraw man from his purpose," (his 
sinful purpose,) "and hide pride from man." 

All this while God has not left - the sinner, 
nor is come to the end of his patience towards 
him, but stands at least with the door of grace 
ajar in his hand, as being loth as yet to bolt it 
against him. 

4. Art thou followed with affliction, and dost 
thou hear God's angry voice in thy afflictions ? 
Doth he send with thy affliction an interpreter 
to show thee thy vileness, and why or where- 
fore the hand of God is upon thee and upon 
what thou hast — to wit, that it is for thy sin- 
ning against him, and that thou mightest be 
turned to him ? If so, thy summer is not quite 
ended, thy harvest is not quite over and gone. 
Take heed, stand out no longer, lest he cause 
darkness, and lest thy feet stumble upon the 
dark mountains, and lest, while you look for 
light, he turn it into the shadow of death and 
make it gross darkness. 

5. Art thou cross, disappointed, and way- 
laid, and overthrown in all thy foolish ways 
and doings ? This is a sign God has not quite 
left thee, but that he still waits upon thee to 
turn thee. Consider, I say, has he made a 
hedge and a wall to stop thee ? Has he crossed 
thee in all thou puttest thy hand unto ? Take 
it as a call to turn to him, for by his thus doing 
he shows he has a mind to give thee a better 
portion. For usually, when God gives up men 
and resolves to let them alone in the broad 
way, he gives them rope, and lets them have 
their desires in all hurtful things. 

Therefore take heed to this also, that thou 
strive not against this hand of God, but betake 
thyself to a serious inquiry into the causes of 



this hand of God upon thee, and incline to 
think it is because the Lord would have thee 
look to that which is better than what thou 
wouldst satisfy thyself withal. When God 
had a mind to make the prodigal go home to 
his father, he sent a famine upon him and de- 
nied him a bellyful of the husks which the 
swine did eat. And observe it, now he was in 
his strait he betook him to consideration of the 
good that there was in his father's house ; yea, 
he resolved to go home to his father, and his 
father dealt well with him ; he received him 
with music and dancing because he had re- 
ceived him safe and sound. 

6. Hast thou any enticing touches of the 
word of God upon thy mind? Doth, as it 
were, some holy word of God give a glance 
upon thee, cast a smile upon thee, let fall, 
though it be but one drop, of his favour upon 
thy spirit ; yea, though it stays but one moment 
with thee ? Oh, then the day of grace is not 
past, the gate of heaven is not shut, nor God's 
heart and bowels withdrawn from thee as yet. 
Take heed therefore, and beware that thou 
make much of the heavenly gift, and of that 
good word of God of the which he has made 
thee taste. Beware, I say, and take heed; 
there may be a falling away for all this ; but, I 
say, as yet God has not left thee, as yet he has 
not cast thee off 

Secondly, With respect to thy desires, what 
are they ? Wouldst thou be saved ? Wouldst 
thou be saved with a thorough salvation? 
Wouldst thou be saved from guilt and filth too? 
Wouldst thou be the servant of thy Saviour ? 
Art thou indeed weary of the service of thy 
old master the devil, sin, and the world? And 
has these desires put thy soul to the flight? 
Hast thou through desires betaken thyself to 
thy heels ? Dost fly to him that is a Saviour 
from the wrath to come for life ? If these be 
thy desires, and if they be unfeigned, fear not. 
Thou art one of those runaways which God 
has commanded our Lord to receive, and not 
to send thee back to the devil thy master again, 
but to give thee a place in his house, even the 
place which liketh thee best. " Thou shalt not 
deliver to his master," says he, "the servant 
which is escaped from his master unto thee. 
He shall dwell with thee, even among you in 
that place which he shall choose, in one of thy 
gates where it liketh him best ; thou shalt not 
oppress him." 

This is a command to the Church, conse- 
quently to the Head of the Church; for all 
commands from God come to her through her 



364 



BUNYAN'S COMPLETE WORKS. 



Head : whence I conclude that as Israel of old 
was to receive the runaway servant who escaped 
from a heathen master to them, and should not 
dare to send him back to his master again, so 
Christ's Church now, and consequently Christ 
himself, may not, will not, refuse that soul that 
has made his escape from sin, Satan, the world, 
and hell unto him, but will certainly let him 
dwell in his house among his saints, in that 
place which he shall choose, even where it 
liketh him best. For he says in another place, 
" And him that cometh to me I will in nowise 
cast out." "In nowise;" let his crimes be 
what they will, either for nature, multitude, or 
the attendance of aggravating circumstances. 

Wherefore if thy desires be firm, sound and 
unfeigned to become the saved of Christ and 
his servant, fear not; he will not, he will in 
nowise, put thee away, or turn thee over to thy 
old master again. 

Thirdly, As to thy fears, whatever they are, 
let that be supposed which is supposed before, 
and they are groundless, and so of no weight. 

Objection. But I am afraid I am not elect or 
chosen to salvation, though you called me a 
fool a little before for so fearing. 

Answer. Though election is in order before 
calling as to God, yet the knowledge of calling 
must go before the belief of my election as to 
myself. Wherefore souls that doubt of the 
truth of their effectual calling do but plunge 
themselves into a deeper labyrinth of confu- 
sion that concern themselves with their elec- 
tion; I mean, while they labour to know it 
before they prove their calling. " Make your 
calling and (so your) election sure." 

Wherefore, at present lay the thoughts of 
thy election by, and ask thyself these ques- 
tions: Do I see my lost condition? Do I see 
salvation is nowhere but in Christ? Would I 
share in this salvation by faith in him ? And 
would I, as was said afore, be thoroughly saved 
— to wit, from the filth as from the guilt? Do 
I love Christ, his Father, his saints, his words, 
and his ways? This is the way to prove we 
are elect. Wherefore, sinner, when Satan or 
thine own heart seeks to puzzle thee with elec- 
tion, say thou, I cannot 'tend to talk of this 
point now, but stay till I know that I am called 
of God to the fellowship of his Son, and then 
I will show you that I am elect, and that my 
name is written in the book of life. 

If poor distressed souls will observe this 
order they might save themselves the trouble 
of an unprofitable labour under these unreason- 
able and soul-sinking doubts. 



Let us therefore, upon the sight of our 
wretchedness, fly and venturously leap into 
the arms of Christ, which are now open to 
receive us unto his bosom, as they were when 
nailed to the cross. This is coming to Christ 
for life aright: this is right running away 
from thy master to him, as was said before. 
And for this we have a multitude of Scrip- 
tures to support, encourage, and comfort us in 
our so doing. 

But now let him that doth thus be sure to 
look for it, for Satan will be with him to-mor- 
row, to see if he can get him again to his old 
service; and if he cannot do that, then will he 
enter into dispute with him — to wit, about 
whether he be elect to life, and called indeed 
to partake of this Christ to whom he fled for 
succour, or whether he comes to him of his 
own presumptuous mind. Therefore we are 
bid so to come, so to arm ourselves with that 
armour which God has provided, that we may 
resist, quench, stand against, and withstand all 
the fiery darts of the devil. 

If therefore thou findest Satan in this order 
to march against thee, remember then thou 
hadst this item about it, and betake thyself to 
faith and good courage and be sober, and hope 
to the end. 

Objection. But how if I should have sinned 
the sin unpardonable, or that called the sin 
against the Holy Ghost? 

Answer. If thou hast, thou art lost for ever ; 
but yet before it is concluded by thee that thou 
hast so sinned, know that they that would be 
saved by Jesus Christ through faith in his 
blood cannot be counted for such. 

1. Because of the promise, for that must not 
be frustrate; and that says, "And him that 
cometh to Christ he will in nowise cast out." 
And again "Whoso will, let him take of the 
water of life freely." 

But I say, How can these Scriptures be ful- 
filled if he that would indeed be saved, as be- 
fore, has sinned the sin unpardonable? The 
Scriptures must not be made void nor their 
truth be cast to the ground. Here is a promise 
and here is a sinner — a promise that says he 
shall not be cast out that comes ; and the sinner 
comes, wherefore he must be received : conse- 
quently, he that comes to Christ for life has 
not, cannot have, sinned that sin for which 
there is no forgiveness. 

And this might suffice for an answer to any 
coming soul that fears, though he comes, that 
he has sinned the sin against the Holy Ghost. 

2. But again, he that has sinned the sin 



THE JERUSALEM SINNER SAVED. 



365 



against the Holy Ghost cannot come, has no 
heart to come, can by no means be made will- 
ing to come, to Jesus Christ for life, for that 
he has received such an opinion of him and 
of his things as deters and holds him back. 

1st. He counteth this blessed person, this 
Son of God, a magician, a conjurer, a witch, 
or one that did, when he was in the world, 
what he did by the power and spirit of the 
devil. Now he that has this opinion of this 
Jesus cannot be willing to cast himself at his 
feet for life, or to come to him as the only way 
to God and to salvation. And hence it is said 
again that such an one puts him to open shame 
and treadeth him under foot ; that is, by con- 
temning, reproaching, vilifying, and despising 
of him, as if he were the vilest one or the 
greatest cheat in the world ; and has therefore, 
as to his esteem of him, called him accursed, 
crucified him to himself, or counted him one 
hanged as one of the worst of malefactors. 

2dly. His blood, which is the meritorious 
cause of man's redemption, even the blood of 
the everlasting covenant, he counteth an un- 
holy thing, or that which has no more virtue 
in it to save a soul from sin than has the blood 
of a dog. For when the apostle says he counts 
it an unholy thing, he means he makes it of 
less value than that of a sheep or a cow, which 
were clean according to the law; and there- 
fore must mean that his blood was of no more 
worth to him in his account than was the blood 
of a dog, an ass, or a swine, which always was, 
as to sacrifice, rejected by the God of heaven 
as unholy or unclean. 

Now, he who has no better esteem of Jesus 
Christ and of his death and blood will not be 
persuaded to come to him for life or to trust in 
him for salvation. 

3dly. But further, all this must be done 
against manifest tokens to prove the contrary, 
or after the shining of Gospel light upon the 
soul, or some considerable profession of him 
as the Messias, or that he was the Saviour of 
the world. 

1st. It must be done against manifest tokens 
to prove the contrary ; and thus the reprobate 
Jews committed it when they saw the works 
of God which put forth themselves in him, 
and called them the works of the devil and 
Beelzebub. 

2dly. It must be done against some shining 
light of the Gospel upon them. And thus it 
was with Judas, and with those who, after they 
were enlightened and had tasted and had felt 
something of the powers of the world to come, 



fell away from the faith of him and put him 
to open shame and disgrace. 

3dly. It must also be done after and in op- 
position to one's own open profession of him. 
" For if after they have escaped the pollution 
of the world through the knowledge of our 
Lord and Saviour Jesus Christ, they are again 
entangled therein and overcome, the latter end 
is worse with them than the beginning ; for it 
had been better for them not to have known 
the way of righteousness than after they have 
known it to turn from the holy commandment 
(which is the word of faith) delivered unto 
them." 

4thly. All this must be done openly, before 
witnesses, in the face, sight, and view of the 
world, by word and act. This is the sin that 
is unpardonable ; and he that hath thus done 
can never, it is impossible he ever should, be 
renewed again to repentance ; and that for a 
double reason, for such an one doth say he 
will not, and of him God says he shall not, 
have the benefit of salvation by him. 

Objection. But if this be the sin unpardon- 
able, why is it called the sin against the Holy 
Ghost, and not rather the sin against the Son 
of God? 

Answer. It is called "the sin against the 
Holy Ghost" because such count the works 
which he did, which were done by the Spirit of 
God, the works of the spirit of the devil. Also 
because all such as so reject Christ Jesus the 
Lord, they do it in despite of that testimony 
which the Holy Ghost has given of him in 
the holy Scriptures ; for the Scriptures are the 
breathings of the Holy Ghost, as in all other 
things, so in that testimony they bear of the 
person, of the works, sufferings, resurrection, 
and ascension of Jesus Christ. 

Sinner, this is the sin against the Holy 
Ghost. What sayest thou ? Hast thou com- 
mitted it ? Nay, I know thou hast not if thou 
wouldst be saved by Christ ; yea, it is impossi- 
ble thou shouldst have done it if indeed thou 
wouldst be saved by him. 

No man can desire to be saved by Him whom 
he yet judgeth to be an impostor, a magician, 
a witch. No man can hope for redemption by 
that blood which he yet counteth an unholy 
thing. Nor will God ever suffer such an one 
to repent who has, after light and profession 
of him, thus horribly and devil-like contemned 
and trampled upon him. 

True, words, and wars, and blasphemies 
against this Son of man are pardonable, but 
then they must be done ignorantly and in un- 



366 



BUNYAN'S COMPLETE WORKS. 



belief. Also all blasphemous thoughts are 
likewise such as may be passed by, if the soul 
afflicted with them indeed is sorry for them. 

All but this, sinner, all but this ! If God 
had said he will forgive one sin, it had been 
undeserved grace ; but when he says he will 
pardon all but one, this is grace to the height, 
nor is that one unpardonable otherwise but 
because the Saviour that should save them is 
rejected and put away. 

We read of Jacob's ladder ; Christ is Jacob's 



ladder that reacheth up to heaven, and he 
that refuses to go by this ladder thither will 
scarce by other means get up so high. There 
is none other name given under heaven among 
men whereby we must be saved. There is 
none other sacrifice for sin than his ; he also, 
and he only, is the Mediator that recon- 
cileth men to God. And, sinner, if thou 
wouldst be saved by him, his benefits are thine ; 
yea, though thou art a great and Jerusalem 
transgressor. 



d THE HOLY WAR, 

i ( 

fa MADE BY 

SHADDAI UPON DIABOLUS, 

FOR THE 

REGAINING THE METROPOLIS OF THE WORLD; 

OR THE 

LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. 

I have used similitudes. — Hosea xii. 10. 



THE AUTHOR'S PREFACE. 



Some say the Pilgrim's Progress is not mine, 
Insinuating as if I would shine 
In name and fame by the worth of another, 
Like some made rich by robbing of their brother ; 
Or, that so fond I am of being sire, 
I'll father bastards ; or, if need require, 
I'll tell a lie in print to get applause. 
I scorn it : John such dirt-heap never was 
Since God converted him. Let this suffice 
To show why I my Pilgrim patronize. 

It came from mine own heart, so to my head, 
And thence into my fingers trickled ; 
Then to my pen, from whence immediately 
On paper I did dribble it daintily. 

Manner and matter too was all mine own, 
Nor was it unto any mortal known 
Till I had done it. Nor did any then, 
By books, by wits, by tongues, or hand, or pen, 
Add five words to it, or write half a line 
Thereof: the whole and every whit is mine. 

Also for this thine eye is now upon, 
The matter in this manner came from none 
But the same heart and head, fingers and pen 
As did the other. Witness all good men : 
For none in all the world, without a lie, 
Can say that this is mine, excepting I. 

I write not this of any ostentation, 
Nor 'cause I seek of men their commendation; 
I do it to keep them from such surmise, 
As tempt them will my name to scandalize. 



TO THE READEK. 

'Tis strange to me that they that love to tell 
Things done of old, yea, and that do excel 
Their equals in historiology, 
Speak not of Mansoul's wars, but let them lie 
Dead like old fables, or such worthless things 
That to the reader no advantage brings ; 
When men, let them make what they will their 
own, 

Till they know this are to themselves unknown. 

Of stories I well know there's divers sorts ; 
Some foreign, some domestic ; and reports 
Are thereof made as fancy leads the writers, 
(By books a man may guess at the inditers.) 

Some will again of that which never was, 
Nor will be, feign (and that without a cause) 
Such matter, raise such mountains, tell such things 
Of men, of laws, of countries and of kings, 
And in their story seem to be so sage, 
And with such gravity clothe every page, 
That though their frontispiece says all is vain, 
Yet to their way disciples they obtain. 

But, readers, I have somewhat else to do 
Than with vain stories thus to trouble you ; 
What here I say some men do know so well 
They can with tears and joy the story tell. 
The town of Mansoul is well known to many, 
Nor are her troubles doubted of by any 
That are acquainted with those histories 
That Mansoul and her wars anatomize. 

367 



368 



BUXYAN'S COMPLETE WORKS. 



Then lend thine ear to what 1 do relate 
Touching the town of Mansoul and her state ; 
How she was lost, took captive, made a slave, 
And how against him set that should her save. 
Yea, how by hostile ways she did oppose 
Her Lord, and with his enemy did close. 
For they are true ; him that will them deny 
Must needs the best of records vilify. 
For my part, I myself was in the town, 
Both when 'twas set up and when pulling down ; 
I saw Diabolus in his possession, 
And Mansoul also under his oppression. 
Yea, I was there when she owned him for lord, 
And to him did submit with one accord. 

When Mansoul trampled upon things divine, 
And wallowed in filth as doth a swine, 
When she betook herself unto her arms, 
Fought her Emmanuel, despis'd his charms, 
Then I was there, and did rejoice to see 
Diabolus and Mansoul so agree. 

Let no man then count me a fable-maker, 
Nor make my name or credit a partaker 
Of their derision : what is here in view 
Of mine own knowledge I dare say is true. 

I saw the Prince's armed men come down 
By troops, by thousands, to besiege the town. 
I saw the captains, heard the trumpets sound, 
And how his forces covered all the ground. 
Yea, how they set themselves in battle-'ray 
I shall remember to my dying day. 

I saw the colours waving in the wind, 
And they within to mischief how combin'd 
To ruin Mansoul, and to make away 
Her primum mobile without delay. 

I saw the mounts cast up against the town, 
And how the slings were placed to beat it down ; 
I heard the stones fly whizzing by mine ears, 
(What's longer kept in mind than got in fears?) 
I heard them fall, and saw what work they made, 
And how old Mars did cover with his shade 
The face of Mansoul ; and I heard her cry, 
Woe worth the day ! in dying I shall die. 

I saw the battering-rams, and how they play'd 
To beat ope Ear-gate, and I was afraid, 
Not only Ear-gate, but the very town, 
Would by those battering-rams be beaten down. 

I saw the fights, and heard the captains' shout, 
And in each battle saw who faced about ; 
I saw who wounded were, and who were slain, 
And who when dead would come to life again. 

I heard the cries of those that wounded were, 
(While others fought like men bereft of fear ;) 
And while the cry, Kill, kill ! was in mine ears 
The gutters ran not so with blood as tears. 

Indeed the captains did not always fight, 
But then they would molest us day and night : 
Their cry, Up, fall on, let us take the town ! 
Kept us from sleeping or from lying down. 



I was there when the gates were l. n jken ope, 
And saw how Mansoul then was strjyt of hope. 

I saw the captains march into the town, 
Plow there they fought and did their f x ss cut down. 

I heard the Prince bid Boanerges go 
Up to the castle and there seize his foe ; 
And saw him and his fellows bring hi' - down, 
In chains of great contempt, quite ^3ugh the 
town. 

irf 

I saw Emmanuel when he possess' 6- 
His town of Mansoul, and how great! bless' d 
A town this gallant town of Mansoul as 
When she receiv'd his pardon, lov'd his laws. 

When the Diabolonians were caught? 
When tried, and when to execution brought, 
Then I was there ; yea, I was standing by 
When Mansoul did the rebels crucify. 

I also saw Mansoul clad all in white, 
And heard her Prince call her his heart's delight ; 
I saw him put upon her chains of gold, 
And rings and bracelets, goodly to beho? } 

What shall I say? I heard the people's cries, 
And saw the Prince wipe tears from Mansoul's 
eyes; 

I heard the groans and saw the joy of many. 
Tell you of all I neither will nor can I ; 
But by what here I say you well may see 
That Mansoul's matchless wars no fables be. 

Mansoul the desire of both princes was — 
One keep his gain would, t'other gain his loss : 
Diabolus would cry, The town is mine ; 
Emmanuel would plead a right divine 
Unto his Mansoul; then to blows they go, 
And Mansoul cries, These wars will me undo. 

Mansoul ! her wars seemed endless in her eyes ; 
She's lost by one, becomes another's prize, 
And he again that lost her last would swear, 
Have her I will, or her in pieces tear. 

Mansoul ! it was the very seat of war, 
Wherefore her troubles greater were by far 
Than only where the noise of war is heard, 
Or where the shaking of a sword is fear'd, 
Or only where small skirmishes are fought, 
Or where the fancy fighteth with a thought. 

She saw the swords of fighting-men made red, 
And heard the cries of those with them wounded : 
Must not their frights then be much more by far 
Than theirs who to such doings strangers are, 
Or theirs that hear the beating of a drum, 
But not made fly for fear from house or home ? 

Mansoul not only heard the trumpets sound, 
But saw her gallants gasping on the ground ; 
Wherefore we must not think that she could rest 
With them whose greatest earnest is but jest ; 
Or where the blust'ring threat' ning of great wars 
Do end in parleys or in wordy jars. 

Mansoul ! her mighty wars they did portend 
Her weal or woe, and that world without end; 



THE HOLY WAR. 



369 



Wherefore she must be more concern' d than they 
Whose fears begin and end the selfsame day, 
Or where none other harm doth come to him 
That is engag'd but loss of life or limb, 
As all must needs confess that now do dwell 
In Universe, and can this story tell. 

Count me not then with them that to amaze 
The people set them on the stars to gaze, 
Insinuating with much confidence 
That each of them is now the residence 
Of some brave creatures ; yea, a world they will 
Have in each star, though it be past their skill 
To make it manifest to any man 
That reason hath or tell his fingers can. 
24 



But I have too long held thee in the porch, 
And kept thee from the sunshine with a torch. 
Well, now, go forward, step within the door, 
And there behold five hundred times much more 
Of all sorts of such inward rarities 
As please the mind will, and will feed the eyes ; 
With those which, if a Christian, thou wilt see 
Not small, but things of greatest moment be. 
Nor do thou go to work without my key,/ 
(In mysteries men soon do lose their way ;) 
And also turn it right, if thou wouldst know 
My riddle, and wouldst with my heifer plough. 
It lies there in the window : fare thee well ; 
My next may be to ring thy passing bell. 

JOHN BUN Y AN. 



THE HOLY WAR. 



In my travels, as I walked through many re- 
gions and countries, it was my chance to hap- 
pen into that famous continent of Universe. 
A very large and spacious country it is. It 
lieth between the two poles, and just amidst 
the four points of the heavens. It is a place 
well watered and richly adorned with hills and 
valleys, bravely situate ; and for the most part 
(at least where I was) very fruitful, also well 
peopled and a very sweet air. 

The people are not all of one complexion, 
nor yet of one language, mode, or way of re- 
ligion ; but differ as much, it is said, as do the 
planets themselves. Some are right, and some 
are wrong, even as it happeneth to be in lesser 
regions. 

In this country, as I said, it was my lot to 
travel, and there travel I did, and that so long, 
even till I learned much of their mother 
tongue, together with the customs and man- 
ners of them among whom I was. And to 
speak the truth, I was much delighted to see 
and hear many things which I saw and heard 
among them ; yea, I had, to be sure, even lived 
and died among them (so was I taken with 
them and their doings) had not my Master 
sent for me home to his house, there to do busi- 
ness for him and to oversee business done. 

Now there is in this gallant country of Uni- 
verse a fair and delicate town, a corporation, 
called Mansoul — a town for its buildings so 
curious, for its situation so commodious, for its 
privileges so advantageous — I mean with ref- 
erence to its original — that I may say of it, as 
was said before of the continent in which it is 
placed, there is not its equal under the whole 
heaven. 

As to the situation of this town, it lieth just 
between the two worlds, and the first founder 
and builder of it, so far as by the best and 
most authentic records I can gather, was one 
Shaddai, and he built it for his own delight. 
He made it the mirror and glory of all that 
he made, even the top-piece beyond anything 
else that he did in that country : yea, so goodly 
370 



a town was Mansoul when it was first built 
that it is said by some the gods, at the setting 
up thereof, came down to see it and sang for 
joy. And as he made it goodly to behold, so 
also mighty to have dominion over all the 
country round about. Yea, all were com- 
manded to acknowledge Mansoul for their 
metropolitan ; all were enjoined to do homage 
to it ; ay, the town itself had positive commis- 
sion and power from her King to demand ser- 
vice of all, and also to subdue any that any- 
wise denied to do it. 

There was reared up in the midst of this 
town a most famous and stately palace; for 
strength it might be called a castle ; for pleas- 
antness, a paradise ; for largeness, a place so 
copious as to contain all the world. This place 
the King Shaddai intended for himself alone, 
and not another with him ; partly because of 
his own delights, and partly because he would 
not that the terror of strangers should be upon 
the town. This place Shaddai made also a 
garrison of, but committed the keeping of it 
only to the men of the town. 

The wall of the town was well built ; yea, so 
fast and firm was it knit and compact together 
that had it not been for the townsmen them- 
selves, they could not have been shaken or 
broken for ever. 

For here lay the excellent wisdom of him 
that built Mansoul, that the walls could never 
be broken down nor hurt by the most mighty 
adverse potentates unless the townsmen gave 
consent thereto. 

This famous town of Mansoul had five gates 
in at which to come, out at which to go ; and 
these were made likewise answerable to the 
walls — to wit, impregnable, and such as could 
never be opened or forced but by the will and 
leave of those within. The names of the gates 
were these : Ear-gate, Eye-gate, Mouth-gate, 
Nose-gate, and Feet-gate. 

Other things there were that belonged to 
the town of Mansoul, which if you adjoin to 
these will yet give further demonstration to 



THE HOLY WAR. 



371 



all of the glory and strength of the place. It 
had always a sufficiency of provisions within 
its walls ; it had the best, most wholesome 
and excellent law that then was extant in the 
world. There was not a rascal, rogne, or 
traitorous person then within its walls ; they 
were all true men, and fast joined together, 
and this, you know, is a great matter. And 
to all these it had always (so long as it had 
the goodness to keep true to Shaddai the King) 
his countenance, his protection, and it was his 
delight, &c. 

Well, upon a time there was one Diabolus, 
a mighty giant, made an assault upon this 
famous town of Mansoul to take it and make 
it his own habitation. This giant was king 
of the dark regions, and a most raving prince 
he was. We will, if you please, first dis- 
course of the original of this Diabolus, and 
then of his taking of this famous town of 
Mansoul. 

This Diabolus is indeed a grand and mighty 
prince, and yet both poor and beggarly. As 
to his original, he was at first one of the ser- 
vants of King Shaddai, made, and taken, and 
put by him into most high and mighty place ; 
yea, was put into such principalities as be- 
longed to the best of his territories and do- 
minions. This Diabolus was made son of the 
morning, and a brave place he had of it ; it 
brought him much glory and gave him much 
brightness, an income that might have con- 
tented his Luciferian heart, had it not been 
insatiable and enlarged as hell itself. 

Well, he seeing himself thus exalted to 
greatness and honour, and raging in his mind 
for higher state and degree, what doth he but 
begin to think with himself how he might be 
set up as Lord over all, and have the sole 
power under Shaddai. (Now that did the 
King reserve for his Son, yea, and had al- 
ready bestowed it upon him.) Wherefore, he 
first consults with himself what had best to 
be done, and then breaks his mind to some 
other of his companions, to the which they 
also agreed. So in fine they came to this 
issue, that they should make an attempt upon 
the King's Son to destroy him, that the in- 
heritance might be theirs. Well, to be short, 
the treason, as I said, was concluded, the time 
appointed, the word given, the rebels ren- 
dezvoused, and the assault attempted. Now 
the King and his Son, being all and always 
eye, could not but discern all passages in his 
dominions ; and he having always love for his 
Son as for himself, could not, at what he saw, 



but be greatly provoked and offended ; where- 
fore what does he but takes them in the very 
nick, and the first trip that they made toward 
their design convicts them of their treason, 
horrid rebellion, and conspiracy that they had 
devised and now attempted to put into prac- 
tice, and casts them all together out of all 
place of trust, benefit, honour, and preferment. 
This done, he banishes them the court, turns 
them down into the horrible pits, as fast bound 
in chains, never more to expect the least 
favour from his hands, but to abide the judg- 
ment that he had appointed, and that for ever 
and ever. 

Now, they being thus cast out of all place 
of trust, profit, and honour, and also knowing 
that they had lost their prince's favour for 
ever, being banished his courts and cast down 
to the horrible pits, you may be sure they 
would now add to their former pride what 
malice and rage against Shaddai, and against 
his Son, they could. Wherefore, roving and 
ranging in much fury from place to place, (if 
perhaps they might find something that was 
the King's, to revenge, by spoiling of that, 
themselves on him,) at last they happened 
into this spacious country of Universe, and 
steer their course towards the town of Man- 
soul ; and considering that that town was one 
of the chief works and delights of King Shad- 
dai, what do they but, after counsel taken, 
make an assault upon that : I say, they knew 
that Mansoul belonged unto Shaddai, for they 
were there when he built it and beautified it 
for himself. So when they had found the 
place they shouted horribly for joy, and 
roared on it as a lion upon the prey, saying, 
Now we have found the prize and how to be 
revenged on King Shaddai for what he hath 
done to us. So they sat down and called a 
council of war, and considered with them- 
selves what ways and methods they had best 
to engage in for the winning to themselves 
this famous town of Mansoul; and these four 
things were then propounded to be consid- 
ered of : 

1. Whether they had best, all of them, to 
show themselves in this design to the town of 
Mansoul ? 

2. Whether they had best to go and sit 
down against Mansoul in their now ragged 
and beggarly guise ? 

3. Whether they had best show to Mansoul 
their intentions and what design they came 
about, or whether to assault it with words and 
ways of deceit? 



372 



BUNYAN'S COMPLETE WORKS. 



4. Whether they had not best, to some of 
their companions, give out private orders to 
take the advantage, if they see one or more of 
the principal townsmen, to shoot them, if 
thereby they should judge their cause and 
design will the better be promoted ? 

It was answered to the first of these pro- 
posals in the negative — to wit, that it would 
not be best that all should show themselves 
before the town, because the appearance of 
many of them might alarm and fright the 
town ; whereas a few, or but one of them, was 
not likely to do it. And to enforce this advice 
to take place, it was added further that if 
Mansoul was frightened or did take the alarm, 
it is impossible, said Diabolus, (for he spake 
now,) that we should take the town, for that 
none can enter into it without its own con- 
sent. Let therefore but few or but one 
assault Mansoul, and in mine opinion, said 
Diabolus, let me be he. Wherefore to this 
they all agreed ; and 

Then to the second proposal they came — 
namely, Whether they had best to go and sit 
down before Mansoul in their now ragged and 
beggarly guise? To which it was answered 
also in the negative, By no means ; and that 
because, though the town of Mansoul had 
been made to know, and to have to do before 
now, with things that are invisible, they did 
never as yet see any of their fellow- creatures 
in so sad and rascally a condition as they. 
And this was the advice of that fierce Alecto. 
Then said Apollyon, The advice is pertinent ; 
for even one of us, appearing to them as we 
are now, must needs both beget and multiply 
such thoughts in them as will both put them 
into a consternation of spirit, and necessitate 
them to put themselves upon their guard ; and 
if so, said he, then, as my Lord Alecto said 
but now, it is in vain for us to think of taking 
the town. Then said that mighty giant Beel- 
zebub, The advice that already is given is safe, 
for though the men of Mansoul have seen such 
things as we once were, yet hitherto they did 
never behold such things as we now are ; and 
it is best, in mine opinion, to come upon them 
in such a guise as is common to and most fa- 
miliar among them. To this when they had 
consented, the next thing to be considered 
was, in what shape, hue, or guise Diabolus 
had best to show himself when he went about 
to make Mansoul his own. Then one said 
one thing, and another the contrary ; at last, 
Lucifer answered that in his opinion it was 
best that his lordship should assume the body 



of some of those creatures that they of the 
town had dominion over ; for, quoth he, these 
are not only familiar to them, but being under 
them they will never imagine that an attempt 
should by them be made upon the town ; and 
to blind all, let him assume the body of one 
of those beasts that Mansoul deems to be 
wiser than any of the rest. This advice was 
applauded of all; so it was determined that 
the giant Diabolus should assume the dragon, 
for that he was in those days as familiar with 
the town of Mansoul as now is the bird with 
the boy. For nothing that was in its primi- 
tive state was at all amazing to them. 

Then they proceeded to the third thing, 
which was, Whether they had best to show 
their intentions or the design of his coming 
to Mansoul or no ? This also was answered in 
the negative, because of the weight that was 
in the former reasons — to wit, for that Man- 
soul were a strong people, a strong people in a 1 
strong town, whose wall and gates were im- 
pregnable, (to say nothing of their castle,) nor 
can they by any means be won but by their 
own consent. Besides, said Legion, (for he 
gave answer to this,) a discovery of our inten- 
tions may make them send to their King for 
aid, and if that be done I know quickly what 
time of day it will be with us. Therefore let 
us assault them in all pretended fairness, cov- 
ering of our intentions with all manner of lies, 
flatteries, delusive words, feigning of things 
that never will be, and promising of that to 
them that they shall never find. This is the 
way to win Mansoul, and to make them of 
themselves to open their gates to us ; yea, and 
to desire us too to come in to them. And the 
reason why I think that this project will do 
is, because the people of Mansoul now are every 
one simple and innocent, and all honest and 
true ; nor do they as yet know what it is to be as- 
saulted with fraud, guile and hypocrisy. They 
are strangers to lying and dissembling lips ; 
wherefore we cannot, if thus we be disguised, 
by them at all be discerned ; our lies shall go 
for true sayings, and our dissimulations for up- 
right dealings. What we promise them they 
will in that believe us, especially if in all our 
lies and feigned words we pretend great love to 
them, and that our design is only their advan- 
tage and honour. Now there was not one bit 
of reply against this ; this went as current 
down as doth the water down a steep descent. 

Wherefore they go to consider of the last 
proposal, which was, Whether they had not 
best to give out orders to some of their com- 



THE HOLY WAR. 



373 



pany to shoot some one or more of the princi- 
pal of the townsmen, if they judge that their 
cause may be promoted thereby? This was 
carried in the affirmative, and the man that 
was designed by this stratagem to be destroyed 
was one Mr. Eesistance, otherwise called Cap- 
tain Eesistance. And a great man in Mansoul 
this Captain Resistance was, and a man that 
the giant Diabolus and his band more feared 
than they feared the whole town of Mansoul 
besides. Now who should be the actor to do 
the murder ? That was the next : and they ap- 
pointed one Tisiphone, a fury of the lake, to 
do it. 

They thus having ended their council of war, 
rose up and assayed to do as they had deter- 
mined: they marched towards Mansoul, but 
all in a manner invisible, save one, only one ; 
nor did he approach the town in his own like- 
ness, but under the shape and in the body of a 
dragon. So they drew up and set down before 
Ear-gate, for that was the place of hearing for 
all without the town, as Eye-gate was the place 
of perspection. So, as I said, he came up with 
his train to the gate, and laid his ambuscado 
for Captain Resistance within bowshot of the 
town. This done, the giant ascended up close 
to the gate and called to the town of Mansoul 
for audience. Nor took he any with him but 
one Ill-pause, who was his orator in all diffi- 
cult matters. Now, as I said, he being come 
up to the gate, (as the manner of those times 
was,) sounded his trumpet for audience. At 
which the chief of the town of Mansoul, such 
as my Lord Innocent, my Lord Will-be-will, 
my lord mayor, Mr. Recorder, and Captain 
Resistance, came down to the wall to see who 
was there and what was the matter. And my 
Lord Will-be-will, when he had looked over 
and saw who stood at the gate, demanded 
what he was, wherefore he was come, and why 
he roused the town of Mansoul with so unusual 
a sound ? 

Diabolus then, as if he had been a lamb, 
began his oration and said : Gentlemen of the 
famous town of Mansoul, I am, as you may 
perceive, no far dw T eller from you, but near, 
and one that is bound by the King to do you 
my homage and what service I can ; wherefore, 
that I may be faithful to myself and to you, I 
have somewhat of concern to impart unto you. 
Wherefore grant me your audience and hear 
me patiently. And first, I will assure you, it 
is not myself, but you ; not mine, but your ad- 
vantage that I seek by what I now do, as will 
full well be made manifest by that I have 



opened my mind unto you. For, gentlemen, 
I am, to tell you the truth, come to show you 
how you may obtain great and ample deliver- 
ance from a bondage that, unawares to your- 
selves, you are captivated and enslaved under. 
At this the town of Mansoul began to prick 
up its ears: And what is it, pray, what is it? 
thought they. And he said, I have somewhat 
to say to you concerning your King, concern- 
ing his law, and also touching yourselves. 
Touching your King, I know he is a great and 
potent, but yet all that he hath said to you is 
neither true nor yet for your advantage. 1. It 
is not true, for that wherewith he hath hitherto 
awed you shall not come to pass nor be ful- 
filled, though you do the thing that he hath 
forbidden. But if there was danger, what a 
slavery it is to live always in fear of the great- 
est of punishments for doing so small and trivial 
a thing as eating of a little fruit is ! 2. Touch- 
ing his laws, this I say further, they are both 
unreasonable, intricate, and intolerable — un- 
reasonable, as was hinted before, for that the 
punishment is not proportioned to the offence. 
There is great difference and disproportion be- 
twixt the life and an apple, yet the one must 
go for the other by the law of your Shaddai. 
But it is also intricate, in that he saith, first, 
you may eat of all, and yet after forbids the 
eating of one. And then, in the last place, it 
must needs be intolerable, forasmuch as that 
fruit which you are forbidden to eat of (if you 
are forbidden any) is that, and that alone, 
which is able by your eating to minister to you 
a good as yet unknown by you. This is mani- 
fest by the very name of the tree ; it is called 
" the tree of knowledge of good and evil ; " 
and have you that knowledge as yet? No, no, 
nor can you conceive how good, how pleasant, 
and how much to be desired to make one wise 
it is, so long as you stand by your King's com- 
mandment. Why should you be holden in 
ignorance and blindness? Why should you 
not be enlarged in knowledge and understand- 
ing? And now, ah! ye inhabitants of the 
famous town of Mansoul, to speak more par- 
ticularly to yourselves, you are not a free peo- 
ple : you are kept both in bondage and slavery, 
and that by a grievous threat, no reason being 
annexed but So I will have it, so it shall be. 
And is it not grievous to think on, that that 
very thing that you are forbidden to do, might 
you but do it, would yield you both wisdom 
and honour? for then your eyes ■will be opened 
and you shall be as gods. Now, since this is 
thus, quoth he, can you be - kept by any prince 



374 



BUNYAN'S COMPLETE WORKS. 



in more slavery and in greater bondage than 
you are under this day ? You are made un- 
derlings and are wrapt up in inconveniences, 
as I have well made appear. For what bond- 
age greater than to be kept in blindness? 
Will not reason tell you that it is better to 
have eyes than to be without them, and so be 
at liberty to be better than to be shut up in a 
dark and stinking cave ? 

And just now, while Diabolus was speaking 
these words to Mansoul, Tisiphone shot at 
Captain Resistance where he stood on the gate, 
and mortally wounded him in the head; so 
that he, to the amazement of the townsmen 
and the encouragement of Diabolus, fell down 
quite dead over the wall. Now, when Captain 
Resistance was dead, (and he was the only 
man of war in the town,) poor Mansoul was 
left wholly naked of courage, nor had she now 
any heart to resist. But this was as the devil 
would have it. Then he, Mr. Ill-pause, that 
Diabolus brought with him, who was his ora- 
tor, addressed himself to speak to the town of 
Mansoul ; the tenor of whose speech here fol- 
lows: 

Gentlemen, quoth he, it is my master's hap- 
piness that he hath this day a quiet and teach- 
able auditory, and it is hoped by us that we 
shall prevail with you not to cast off good 
advice. My master has a very great love for 
you, and although, as he very well knows, that 
he runs the hazard of the anger of King Shad- 
dai, yet love to you will make him do more 
than that. Nor doth there need that a word 
more should be spoken to confirm for truth 
what he hath said ; there is not a word but 
carries in it self-evidence in its bowels : the 
very name of the tree may put an end to all 
controversy in this matter. I therefore at this 
time shall only add this advice to you, under 
and by the leave of my lord, (and with that he 
made Diabolus a very low congee.) Consider 
his words, look on the tree and the promising 
fruit thereof; remember also that yet you 
know but little, and that this is the way to 
know more ; and if your reasons be not con- 
quered to accept of such good counsel, you are 
not the men that I took you to be. 

But when the townsfolk saw that the tree 
was good for food, and that it was pleasant to 
the eye, and a tree to be desired to make one 
wise, they did as old Ill-pause advised ; they 
took and did eat thereof. Now this I should 
have told you before, ( that even then, when 
this Ill-pause was making of his speech to the 
townsmen, my Lord Innocency, whether by a 



shot from the camp of the giant, or from a 
sinking qualm that suddenly took him, or 
rather by the stinking breath of that treach- 
erous villain old 111 -pause, (for so I am most 
apt to think,) sunk down in the place where 
he stood, nor could he be brought to life again. 
Thus these two brave men died. Brave men I 
call them, for they were the beauty and glory 
of Mansoul so long as they lived therein ; nor 
did there now remain any more a noble spirit 
in Mansoul; they all fell down and yielded 
obedience to Diabolus, and became his slaves 
and vassals as you shall hear. 

Now, these being dead, what do the rest of 
the townsfolk but as men that had found a 
fool's paradise ? They presently, as afore was 
hinted, fell to prove the truth of the giant's 
words; and first they did as Ill-pause had 
taught them ; they looked, they considered, 
they were taken with the forbidden fruit, they 
took thereof, and did eat ; and having eaten, 
they became immediately drunken therewith ; 
so they opened the gate, both Ear-gate and 
Eye-gate, and let in Diabolus with all his 
bands, quite forgetting their good Shaddai, his 
law, and the judgment that he had annexed 
with solemn threatening to the breach thereof. 

Diabolus having now obtained entrance in at 
the gates of the town, marches up to the mid- 
dle thereof, to make his conquest as sure as he 
could ; and finding by this time the affections 
of the people warmly inclining to him, he, as 
thinking it was best striking while the iron 
was hot, made this further deceivable speech 
unto them, saying, Alas ! my poor Mansoul ! I 
have done thee indeed this service as to pro- 
mote thee to honour and to greaten thy liberty ; 
but, alas ! alas ! poor Mansoul ! thou wantest 
now one to defend thee ; for assure thyself that 
when Shaddai shall hear what is done he will 
come; for sorry will he be that thou hast 
broken his bonds and cast his cords away from 
thee. What wilt thou do? Wilt thou, after 
enlargement, suffer thy privileges to be in- 
vaded and taken away ? or what wilt thou re- 
solve with thyself? Then they all with one 
consent said to this bramble, " Do thou reign 
over us." So he accepted the motion, and be- 
came king of the town of Mansoul. This being 
done, the next thing was to give him possession 
of the castle, and so of the whole strength of 
the town. Wherefore into the castle he goes, 
(it was that which Shaddai built in Mansoul 
for his own delight and pleasure;) this now 
was become a den and hold for the giant 
Diabolus. 



THE HOLY WAR. 



375 



Now, having got possession of this stately 
palace or castle, what doth he but make it a 
garrison for himself, and strengthens and forti- 
fies it with all sorts of provision against the 
King Shaddai, or those that should endeavour 
the regaining of it to him and his obedience 
again. 

This done, but not thinking himself yet 
secure enough, in the next place he bethinks 
himself of new modelling the town ; and so he 
does, setting up one and putting down another 
at pleasure. Wherefore my lord mayor, whose 
name was my Lord Understanding, and Mr. 
Kecorder, whose name was Mr. Conscience, 
those he puts out of place and power. 

As for my lord mayor, though he was an 
understanding man, and one too that had com- 
plied with the rest of the town of Mansoul in 
admitting the giant into the town, yet Diabolus 
thought not fit to let him abide in his former 
lustre and glory, because he was a seeing man. 
Wherefore he darkened it, not only by taking 
from him his office and power, but by building 
of an high and strong tower just behind the 
sun's reflections and the windows of my lord's 
palace ; by which means his house and all, and 
the whole of his habitation, was made as dark 
as darkness itself; and thus, being alienated 
from the light, he became as one that was born 
blind. To this his house my lord was confined 
as to a prison, nor might he upon his parole 
go farther than within his own bounds. And 
now, had he an heart to do for Mansoul, what 
could he do for it, or wherein could he be 
profitable to her ? So, then, so long as Man- 
soul was under the power and government of 
Diabolus, (and so long it was under him as it 
was obedient to him, which was even until by 
a war it was rescued out of his hand,) so long 
my lord mayor was rather an impediment in 
than an advantage to the famous town of Man- 
soul. 

As for Mr. Eecorder, before the town was 
taken he was a man well read in the laws of 
his King, and also a man of courage and faith- 
fulness to speak truth at every occasion ; and 
he had a tongue as bravely hung as he had an 
head filled with judgment. Now this man 
Diabolus could by no means abide, because, 
though he gave his consent to his coming into 
the town, yet he could not, by all wiles, trials, 
and devices that he could use, make him 
wholly his own. True, he was much degene- 
rated from his former King, and also much 
pleased with many of the giant's laws and ser- 
vice. But all this would not do, forasmuch as 



he was not wholly his. He wouM now and 
then think upon Shaddai, and have dread of 
his law upon him, and then he would speak 
with a voice as great against Diabolus as when 
a lion roareth ; yea, and would also at certain 
times, when his fits were upon him, (for you 
must know that sometimes he had terrible 
fits,) make the whole town of Mansoul shake 
with his voice. And therefore the new king 
of Mansoul could not abide him. 

Diabolus therefore feared the recorder more 
than any that was left alive in the town of 
Mansoul, because, as I said, his words did 
shake the whole town; they were like the 
rattling thunder and also like thunderclaps. 
Since, therefore, the giant could not make 
him wholly his own, what doth he do but 
studies all that he could to debauch the old 
gentleman, and by debauchery to stupefy his 
mind and more harden his heart in ways of 
vanity. And as he attempted, so he accom- 
plished his design. He debauched the man, 
and by little and little so drew him into sin 
and wickedness that at last he was not only 
debauched as at first, and so by consequence 
defiled, but was almost (at last, I say) past all 
conscience of sin. And this was the farthest 
Diabolus could go. Wherefore he bethinks 
him of another project, and that was, to per- 
suade the men of the town that Mr. Eecorder 
was mad, and so not to be regarded. And for 
this he urged his fits, and said, If he be him- 
self, why doth he not do thus always ? But, 
quoth he, as all mad folks have their fits and 
in them their raving language, so hath this 
old and doating gentleman. Thus by one 
means or another he quickly got Mansoul to 
slight, neglect, and despise whatever Mr. Ee- 
corder could say ; for, besides what already you 
have heard, Diabolus had a way to make the 
old gentleman when he was merry unsay and 
deny what he in his fits had affirmed. And 
indeed this was the next way to make himself 
ridiculous, and to cause that no man should 
regard him. Also now he never spake freely 
for King Shaddai, but always by force and 
constraint. Besides, he would at one time be 
hot against that at which at another he would 
hold his peace, so uneven was he now in his 
doings. Sometimes he would be as if fast 
asleep, and again sometimes as dead, even 
then when the whole town of Mansoul was in 
her career after vanity and in her dance after 
the giant's pipe. 

Wherefore, sometimes when Mansoul did 
use to be frighted with the thundering voice of 



376 



BUNYAN'S COMPLETE WORKS. 



the recorder that was, and when they did tell 
Diabolus of it, he would answer, That what 
the old gentleman said was neither of love to 
him nor pity to them, but of a foolish fondness 
that he had to be prating ; and so would hush, 
still, and put all to quiet again. And that he 
might leave no argument unurged that might 
tend to make them secure, he said, and said it 
often, Mansoul ! consider that notwithstand- 
ing the old gentleman's rage and the rattle of 
his high and thundering words, you hear 
nothing of Shaddai himself; when, liar and 
deceiver that he was, every outcry of Mr. Ke- 
corder against the sin of Mansoul was the voice 
of God in him to them. But he goes on and 
says, You see that he values not the loss nor 
rebellion of the town of Mansoul, nor will he 
trouble himself with calling of his town to a 
reckoning for their giving up themselves to 
me. He knows that though ye were his, now 
you are lawfully mine ; so, leaving us one to 
another, he now hath shaken his hands of us. 

Moreover, O Mansoul ! quoth he, consider 
how I have served you, even to the utmost of 
my power, and that with the best that I have, 
could get, or procure for you in all the world. 
Besides, I dare say that the laws and customs 
that you now are under, and by which you do 
homage to me, do yield you more solace and 
content than did the paradise that at first you 
possessed. Your liberty also, as yourselves do 
very well know, has been greatly widened and 
enlarged by me. Whereas I found you a pent- 
up people, I have not laid any restraint upon 
you ; you have no law, statute, or judgment of 
mine to fright you ; I call none of you to ac- 
count for your doings, except the madman — 
you know who I mean : I have granted you to 
live, each man, like a prince in his own, even 
with as little control from me as I myself have 
from you. 

And thus would Diabolus hush up and quiet 
the town of Mansoul when the recorder that 
was did at times molest them ; yea, and with 
such cursed orations as these would he set the 
whole town in a rage and fury against the old 
gentleman ; yea, the rascal crew at some times 
would be for destroying of him. They have 
often wished (in my hearing) that he had lived 
a thousand miles off from them ; his company, 
his words, yea the sight of him, and especially 
when they remembered how in old times he 
did use to threaten and condemn them, (for all 
he was now so debauched,) did terrify and 
afflict them sore. 

But all wishes were in vain; for I do not 



know how, unless by the power of Shaddai 
and his wisdom, he was preserved in being 
amongst them. Besides, his house was as 
strong as a castle, and stood hard to a strong- 
hold of the town. Moreover, if at any time 
any of the crew or rabble attempted to make 
him away, he could pull up the sluices and let 
in such floods as would drown all round about 
him. 

But to leave Mr. Eecorder, and to come to 
my Lord Will-be-will, another of the gentry 
of the famous town of Mansoul. This Will- 
be-will was as high born as any man in Man- 
soul, and was as much, if not more, a freeholder 
than many of them were. Besides, if I re- 
member my tale aright, he had some privilege 
peculiar to himself in the famous town of 
Mansoul. Now, together with these, he was a 
man of great strength, resolution, and courage, 
nor in his occasion could any turn him away. 
But I say, whether he was proud of his estate, 
privileges, strength, or what, (but sure it was 
through pride of something, ) he scorns now to 
be a slave in Mansoul, and therefore resolves 
to bear office under Diabolus, that he might 
(such an one as he was) be a petty ruler and 
governor in Mansoul. And (headstrong man 
that he was) thus he began betimes; for this 
man, when Diabolus did make his oration at 
Ear-gate, was one of the first that was for con- 
senting to his words and for accepting of his 
counsel as wholesome, and that was for the 
opening of the gate and for letting him into 
the town. Wherefore Diabolus had a kindness 
for him, and therefore he designed for him a 
place ; and perceiving the valour and stoutness 
of the man, he coveted to have him for one of 
the great ones, to act and do in matters of the 
highest concern. 

So he sent for him, and talked with him of 
that secret matter that lay in his breast. But 
there needed not much persuasion in the case, 
for as at first he was willing that Diabolus 
should be let into the town, so now he was as 
willing to serve him there. When the tyrant, 
therefore, perceived the willingness of my lord 
to serve him, and that his mind stood bending 
that way, he forthwith made him the captain 
of the castle, governor of the wall, and keeper 
of the gates of Mansoul. Yea, there was a 
clause in his commission that nothing without 
him should be done in all the town of Man- 
soul. So that now, next to Diabolus himself, 
who but my Lord Will-be-will in all the town 
of Mansoul ? Nor could anything now be done 
but at his will and pleasure throughout the 



THE HOLY WAR. 



377 



fedwn of Mansoul. He had also one Mr. Mind 
for his clerk, a man to speak on every way like 
his master ; for he and his lord were in prin- 
ciple one, and in practice not far asunder. 
And now was Mansoul brought under to pur- 
pose, and made to fulfil the lusts of the will 
and of the mind. 

But it will not be out of my thoughts what 
a desperate one this Will-be-will was when 
power was put into his hand. First, he flatly 
denied that he owed any suit or service to his 
former prince and liege lord. This done, in 
the next place he took an oath and swore 
fidelity to his great master Diaboius ; and then, 
being seated and settled in his places, offices, 
advancements and preferments, oh you cannot 
think, unless you had seen it, the strange work 
that this workman made in the town of Man- 
soul. 

First, he maligned Mr. Recorder to death ; 
he would neither endure to see him nor to hear 
the words of his mouth; he would shut his 
eyes when he saw him and stop his ears when 
he heard him speak ; also he could not endure 
that so much as a fragment of the law of Shad- 
dai should be anywhere seen in the town. For 
example, his clerk, Mr. Mind, had some old 
rent and torn parchments of the law of good 
Shaddai in his house, but when Will-be-will 
saw them he cast them behind his back. True, 
Mr, Recorder had some of the laws in his study, 
but my lord could by no means come at them. 
He also thought and said that the windows of 
my old lord mayor's house were always too 
light for the profit of the town of Mansoul. 
The light of a candle he could not endure. 
Now nothing at all pleased Will-be-will but 
what pleased Diaboius his lord. 

There was none like him to trumpet about 
the streets the brave nature, the wise conduct, 
and great glory of the king Diaboius. He 
would range and rove throughout the streets 
of Mansoul to cry up his illustrious lord, and 
would make himself even as an abject among 
the base and rascal crew to cry up his valiant 
prince. And I say, when and wheresoever he 
found these vassals, he would even make him- 
self as one of them. In all ill courses he 
would act without bidding and do mischief 
without commandment. 

The Lord Will-be-will had also a deputy 
under him, and his name was Mr. Affection ; 
one that was also greatly debauched in his 
principles, and answerable thereto in his life ; 
he was wholly given to the flesh, and therefore 
they called him Vile- affection. Now there was 



he and one Carnal-lust, the daughter of Mr. 
Mind, (like to like, quoth the devil to the col- 
lier,) that fell in love and made a match, and 
were married ; and as I take it they had sev- 
eral children, as Impudent, Black-mouth, and 
Hate-reproof ; these three were black boys ; 
and besides these they had three daughters, 
as Scorn-truth, Slight-God, and the name of 
the youngest was Town ; and also begot and 
yielded Bad-revenge ; these were all married, 
and the brats were too many to be here in- 
serted. But to pass by this. 

When the giant had thus engarrisoned him- 
self in the town of Mansoul, and had put down 
and set up whom he thought good, he betakes 
himself to defacing. Now there was in the 
market-place in Mansoul, and also upon the 
gates of the castle, an image of the blessed 
King Shaddai ; this image was so exactly en- 
graven (and it was engraved in gold) that it 
did the most resemble Shaddai himself of any 
thing that then was extant in the world. This 
he basely commanded to be defaced, and it 
was as basely done by the hand of Mr. No- 
truth. Now you must know that as Diaboius 
had commanded, and that by the hand of Mr. 
No-truth, the image of Shaddai was defaced, 
he likewise gave order that the same Mr. No- 
truth should set up in its stead the horrid and 
formidable image of Diaboius, to the great 
contempt of the former King, and the debas- 
ing of his town of Mansoul. 

Moreover, Diaboius made havoc of all re- 
mains of the laws and statutes of Shaddai that 
could be found in the town of Mansoul; to 
wit, such as contained either doctrines or 
morals, with all civil and natural documents. 
Also relative duties he sought to extinguish. 
To be short, there was nothing of the remains 
of good in Mansoul which he and Will-be-will 
sought not to destroy, for their design was to 
turn Mansoul into a brute, and to make it like 
to the sensual sow by the hand of Mr. No-truth. 

When he had destroyed what law and good 
order he could, then further to effect his de- 
sign — namely, to alienate Mansoul from Shad- 
dai her King — he commands and they set up 
his own vain edicts, statutes, and command- 
ments in all places of resort or concourse in 
Mansoul ; to wit, such as gave liberty to the 
lusts of the flesh, the lusts of the eye, and the 
pride of life, which are not of Shaddai, but 
of the world. He encouraged, countenanced, 
and prompted lasciviousness and all ungod- 
liness there. Yea, much more did Diaboius 
to encourage wickedness in the town of Man- 



378 



BUNYAN'S COMPLETE WORKS. 



soul ; lie promised them peace, content, joy 
and bliss in doing his commands, and that 
they should never be called to an account for 
their not doing the contrary. And let this 
serve to give a taste to them that love to hear 
tell of what is done beyond their knowledge, 
afar off in other countries. 

Now, Mansoul being wholly at his beck, and 
brought wholly to his bow, nothing was heard 
or seen therein but that which tended to set 
him up. 

But now, he having disabled the lord mayor 
and Mr. Recorder from bearing of office in 
Mansoul, and seeing that the town before he 
came to it was the most ancient of corporations 
in the world, and fearing if he did not main- 
tain greatness, they at any time should object 
that he had done them an injury — therefore, I 
say, (that they might see that he did not in- 
tend to lessen their grandeur, or to take from 
them any of their advantageous things,) he did 
choose for them a lord mayor and a recorder 
himself, and such as contented them at the 
heart, and such also as pleased him wondrous 
well. 

The name of the mayor that was of Diab- 
olus's making was the Lord Lustings, a man 
that had neither eyes nor ears ; all that he did, 
whether as a man or an officer, he did it nat- 
urally, as doth the beast. And that which 
made him yet the more ignoble, though not to 
Mansoul, yet to them that beheld and were 
grieved for its ruin, was, that he never could 
favour good, but evil. 

The recorder was one whose name was For- 
get-good, and a very sorry fellow he was. He 
could remember nothing but mischief, and to 
do it with delight. He was naturally prone to 
do things that were hurtful, even hurtful to 
the town of Mansoul and to all the dwellers 
there. These two, therefore, by their power 
and practice, examples and smiles upon evil, 
did much more mischief, and settled the com- 
mon people in hurtful ways ; for who doth not 
perceive but when those that sit aloft are vile 
and corrupt themselves, they corrupt the whole 
region and country where they are? 

Besides these, Diabolus made several bur- 
gesses and aldermen in Mansoul, such as out 
of whom the town, when it needed, might 
choose them officers, governors, and magis- 
trates ; and these are the names of the chief 
of them : Mr. Incredulity, Mr. Haughty, Mr. 
Swearing, Mr. Whoring, Mr. Hard-heart, Mr. 
Pitiless, Mr. Fury, Mr. No-truth, Mr. Stand- 
to-lies, Mr. False-peace, Mr. Drunkenness, Mr. 



Cheating, Mr. Atheism — thirteen in all. Mr. 
Incredulity was the eldest, and Mr. Atheism 
the youngest of the company. 

There was also an election of common coun- 
cilmen and others, as bailiffs, Serjeants, con- 
stables, and others; but all of them, like to 
those aforenamed, being either fathers, bro- 
thers, cousins, or nephews to them whose 
names, for brevity's sake, I omit to mention. 

When the giant had thus far proceeded in 
his work, in the next place he betook him to 
build some strongholds in the town. And he 
built three that seemed to be impregnable. 
The first he called the hold of Defiance, be- 
cause it was made to command the whole town 
and to keep it from the knowledge of its ancient 
King. The second he called Midnight-hold, 
because it was built on purpose to keep Man- 
soul from the true knowledge of itself. The 
third was called Sweet-sin-hold, because by 
that he fortified Mansoul against all desires 
of good. The first of these holds stood close 
by Eye-gate, that as much as might be light 
might be darkened there. The second was 
built hard by the old castle, to the end that it 
might be made more blind if possible. And 
the third stood in the market-place. 

He that Diabolus made governor over the 
first of these was one Spite-God, a most blas- 
phemous wretch. He came with the whole 
rabble of them that came against Mansoul at 
first, and was himself one of themselves. He 
that was made the governor of Midnight-hold 
was one Love-no-light; he was also of them 
that came first against the town. And he that 
was made the governor of the hold called 
Sweet-sin-hold was one whose name was Love- 
flesh ; he was also a very lewd fellow, but not 
of that country where the others are bound. 
This fellow could find more sweetness when 
he stood sucking of a lust than he did in all 
the paradise of God. 

And now Diabolus thought himself safe; he 
had taken Mansoul ; he had engarrisoned him- 
self therein; he had put down the old officers 
and had set up new ones ; he had defaced the 
image of Shaddai and set up his own; he 
had spoiled the old law-books and promoted 
his own vain lies; he had made him new 
magistrates and set up new aldermen ; he had 
built him new holds and had manned them 
for himself. And all this he did to make him- 
self secure, in case the good Shaddai or his 
Son should come and make an incursion upon 
him. 

Now you may well think that long before 



THE HOLY WAR. 



379 



this time word, by some or other, could not 
but be carried to the good King Shaddai how 
his Mansoul in the continent of Universe was 
lost; and that the runagate giant Diabolus, 
once one of his Majesty's servants, had, in re- 
bellion against the King, made sure thereof 
for himself; yea, tidings were carried and 
brought to the King thereof, and that to a 
very circumstance. 

As, first, how Diabolus came upon Mansoul 
(they being a simple people and innocent) 
with craft, subtlety, lies, and guile. Item, 
That he had treacherously slain the right 
noble and valiant captain, their Captain Re- 
sistance, as he stood upon the gate with the 
rest of the townsmen. Item, How my brave 
Lord Innocent fell down dead (with grief, 
some say, or with being poisoned with the 
stinking breath of one Ill-pause, as say others) 
at the hearing of his just Lord and rightful 
Prince Shaddai so abused by the mouth of so 
filthy a Diabolian as that varlet Ill-pause was. 
The messenger further told that after this Ill- 
pause had made a short oration to the towns- 
men in behalf of Diabolus his master, the sim- 
ple town, believing that what was said was 
true, with one consent did open Ear-gate, the 
chief gate of the corporation, and did let him, 
w r ith his crew, into a possession of the famous 
town of Mansoul. He further showed how 
Diabolus had served the lord mayor and Mr. 
Recorder — to wit, that he had put them from 
all place of power and trust. Item, He showed 
also that my Lord Will-be- will was turned a 
very rebel and runagate, and that so was one 
Mr. Mind, his clerk, and that they two did 
range and revel it all the town over and teach 
the wicked ones their way. He said, more- 
over, that this Will-be-will was put into great 
trust, and particularly that Diabolus had put 
into Will-be-will's hand all the strong places 
in Mansoul ; and that Mr. Affection was made 
my Lord Will-be-will's deputy in his most 
rebellious affairs. Yea, said the messenger, 
this monster, Lord Will-be-will, has openly 
disavowed his King Shaddai, and hath horri- 
bly given his faith and plighted his troth to 
Diabolus. 

Also, said the messenger, besides all this, 
the new king, or rather rebellious tyrant, over 
the once famous but now perishing town of 
Mansoul, has set up a lord mayor and a re- 
corder of his own. For mayor he has set up 
one Mr. Lustings, and for recorder, Mr. For- 
get-good, two of the vilest of all the town of 
Mansoul. This faithful messenger also pro- 



ceeded and told what sort of new burgesses 
Diabolus had made; also that he had built 
several strong forts, towers, and strongholds in 
Mansoul. He told too (the which I had almost 
forgot) how Diabolus had put the town of 
Mansoul into arms, the better to capacitate 
them on his behalf to make resistance against 
Shaddai their King, should he come to reduce 
them to their former obedience. 

Now this tidings-teller did not deliver his 
relation of things in private, but in open court, 
the King and his Son, high lords, chief cap- 
tains, and nobles being all there present to 
hear. But by that they had heard the whole 
of the story, it would have amazed one to have 
seen, had he been there to behold it, what sor- 
row and grief and compunction of spirit there 
was among all sorts, to think that famous Man- 
soul was now taken ; only the King and his 
Son foresaw all this long before, yea, and suf- 
ficiently provided for the relief of Mansoul, 
though they told not everybody thereof: yet, 
because they also would have a share in con- 
doling of the misery of Mansoul, therefore 
they also did, and that at the rate of the high- 
est degree, bewail the losing of Mansoul. The 
King said plainly that it grieved him at the 
heart : and you may be sure that his Son was 
not a whit behind him. Thus gave they con- 
viction to all about them that they had love 
and compassion for the famous town of Man- 
soul. 

Well, when the King and his Son had re- 
tired into the privy-chamber, there they again 
consulted about what they had designed be- 
fore ; to wit, that as Mansoul should in time 
be suffered to be lost, so as certainly it should 
be recovered again — recovered, I say, in such 
a way as that both the King and his Son 
should get themselves the fame and glory 
thereby. Wherefore after this consultation, 
the Son of Shaddai, (a sweet and comely per- 
son, and one that had always great affection 
for those that were in affliction, but one that 
had mortal enmity in his heart against Diab- 
olus, because he was designed for it, and be- 
cause he sought his crown and dignity;) — this 
Son of Shaddai, I say, having stricken hands 
with his father, and promised that he would 
be his servant to recover his Mansoul again, 
stood by his resolution, nor would he repent 
of the same. The purport of which agree- 
ment was this ; to wit, that at a certain time 
prefixed by both the King's Son should take 
a journey into the country of Universe ; and 
there, in a way of justice and equity, by 



380 



BUNYAN'S COMPLETE WORKS. 



making of amends for the follies of Man- 
soul, he should lay a foundation of her per- 
fect deliverance from Diabolus and from his 
tyranny. 

Moreover, Emmanuel resolved to make, at a 
time convenient, a war upon the giant Diab- 
olus, even while he was possessed of the town 
of Mansoul; and that he would fairly, by 
strength of hand, drive him out of his hold, 
his nest, and take it to himself to be his hab- 
itation, 

This now being resolved upon, order was 
given to the lord chief secretary to draw up 
a fair record of what was determined, and to 
cause that it should be published in all the 
corners of the kingdom of Universe. A short 
breviat of the contents thereof you may, if 
you please, take here as follows : 

" Let all men know who are concerned that 
the Son of Shaddai, the great King, is engaged 
by covenant to his Father to bring his Man- 
soul to him again ; yea, and to put Mansoul 
too, through the power of his matchless love, 
into a far better and more happy condition 
than it was in before it was taken by Diab- 
olus." 

These papers, therefore, were published in 
several places, to the no little molestation of 
the tyrant Diabolus ; for now, thought he, I 
shall be molested, and my habitation will be 
taken from me. 

But when this matter — I mean this purpose 
of the King and his Son — did at first take air 
at court, who can tell how the high lords, chief 
captains, and noble princes that were there 
were taken with the business? First, they 
whispered it one to another, and after that it 
began to ring throughout the King's palace, all 
wondering at the glorious design that between 
the King and his Son was on foot for the mis- 
erable town of Mansoul. Yea, the courtiers 
could scarce do anything, either for the King 
or kingdom, but they would mix with the 
doing thereof a noise of the love of the King 
and his Son that they had for the town of 
Mansoul. 

Nor could these lords, high captains, and 
princes be content to keep this his news at 
court; yea, before the records thereof were 
perfected themselves came down and told it in 
the Universe. At last it came to the ears, as 
I said, of Diabolus, to his no little discontent. 
For you must think it would perplex him to 
hear of such a design against him. Well, but 
after a few casts in his mind he concluded on 
these four things : 



First, That this good news, this good tidings^ 
if possible, should be kept from the ears of the 
town of Mansoul ; for, said he, if they shall 
once come to the knowledge that Shaddai, 
their former King, and Emmanuel his Son, are 
contriving of good for the town of Mansoul, 
what can be expected by me but that Mansoul 
will make a revolt from under my hand and 
government and return again to him ? 

Now, to accomplish this his design, he re- 
news his flattery with the Lord Will-be-will, 
and also gives him strict charge and command 
that he should keep watch by day and by night 
at all the gates of the town, especially Ear- 
gate and Eye-gate ; for I hear of a design, 
quoth he — a design to make us all traitors, and 
that Mansoul will be reduced to its first bond- 
age again. I hope they are but flying stories, 
quoth he ; however, let no such news by any 
means be let into Mansoul, lest the people be 
dejected thereat. I think, my lord, it can be 
no welcome news to you : I am sure it is none 
to me. And I think that at this time it should 
be all our wisdom and care to nip the head of 
all such rumours as shall tend to trouble our 
people ; wherefore, I desire, my lord, that you 
will in this matter do as I say : let there be 
strong guards daily kept at every gate of the 
town. Stop also and examine from whence 
such come that you perceive do from far come 
hither to trade ; nor let them by any means be 
admitted into Mansoul unless you shall plainly 
perceive that they are favourers of our excel- 
lent government. I command, moreover, said 
Diabolus, that there be spies continually walk- 
ing up and down the town of Mansoul, and let 
them have power to suppress and destroy any 
that they shall perceive to be plotting against 
us, or that shall prate of what by Shaddai and 
Emmanuel is intended. 

This therefore was accordingly done: my 
Lord Will-be-will hearkened to his lord and 
master, went willingly after the command- 
ment, and with all the diligence he could kept 
any that would from going out abroad, or that 
sought to bring these tidings to Mansoul from 
coming into the town. 

Secondly, This done, in the next place Dia- 
bolus, that he might make Mansoul as sure as 
he could, frames and imposes a new oath and 
horrible covenant upon the townsfolk. 

To wit : "That they should never desert him 
nor his government, nor yet betray him nor 
seek to alter his laws; but that they should 
own, confess, stand by, and acknowledge him 
for their rightful king, in defiance to any that 



THE HOLY WAR. 



381 



do or hereafter shall, by any pretence, law, or 
title whatever, lay claim to the town of Man- 
soul ;" thinking, belike, that Shaddai had not 
power to absolve them from this covenant with 
death and agreement with hell. Nor did the 
silly Mansoul stick or boggle at all this most 
monstrous engagement, but, as if it had been 
a sprat in the mouth of a whale, they swal- 
lowed it without any chewing. Were they 
troubled at it ? Nay, they rather bragged and 
boasted of their so brave fidelity to the tyrant, 
their pretended king, swearing that they would 
never be changelings, nor forsake their old lord 
for a new. 

Thus did Diabolus tie poor Mansoul fast; 
but jealousy, that never thinks itself strong 
enough, put him in the next place upon 
another exploit, which was yet more, if possi- 
ble, to debauch this town of Mansoul. Where- 
fore he caused, by the hand of one Mr. Filth, 
an odious, nasty, lascivious piece of beastli- 
ness to be drawn up in writing and to be set 
upon the castle-gates ; whereby he granted and 
gave license to all his true and trusty sons in 
Mansoul to do whatsoever their lustful appe- 
tites prompted them to, and that no man was 
to let, hinder, or control them, upon pain of 
incurring the displeasure of their prince. 

Now this he did for these reasons : 

1. That the town of Mansoul might be yet 
made weaker and weaker, and so more unable, 
should tidings come that their redemption was 
designed, to believe, hope, or consent to the 
truth thereof. For reason says, The bigger 
the sinner the less grounds of hope of mercy. 

2. The second reason was, If perhaps Em- 
manuel, the Son of Shaddai their King, by 
seeing the horrible and profane doings of the 
town of Mansoul, might repent, though entered 
into a covenant of redeeming them, of pursu- 
ing that covenant of their redemption ; for he 
knew that Shaddai was holy, and that his Son 
Emmanuel was holy; yea, he knew it by woe- 
ful experience ; for, for the iniquity and sin of 
Diabolus was he cast from the highest orbs. 
Wherefore, what more rational than for him 
to conclude that thus for sin it might fare with 
Mansoul? But fearing also lest this knot 
should break, he bethinks himself of another, 
to wit : 

3. To endeavour to possess all hearts in the 
town of Mansoul that Shaddai was raising of 
an army to come to overthrow and utterly to 
destroy this town of Mansoul, (and this he did 
to forestall any tidings that might come to their 
ears of their deliverance;) for, thought he, if 



I first bruit this, the tidings that shall come 
after will all be swallowed up of this ; for what 
else will Mansoul say, when they shall hear 
that they must be delivered, but that the true 
meaning is, Shaddai intends to destroy them? 
Wherefore he summons the whole town into 
the market-place, and there with deceitful 
tongue thus addresses himself unto them : 

Gentlemen and my very good friends, you 
are all, as you know, my legal subjects and men 
of the famous town of Mansoul; you know 
how, from the first day that I have been with 
you until now, I have behaved myself among 
you, and what liberty and great privileges you 
enjoyed under my government — I hope to your 
honour and mine, and also to your content and 
delight. Now, my famous Mansoul, a noise of 
trouble there is abroad — of trouble to the town 
of Mansoul ; sorry am I thereof for your sakes. 
For I have received but now by the post from 
my Lord Lucifer (and he useth to have good 
intelligence) that your old King Shaddai is 
raising of an army to come against you, to de- 
stroy you root and branch; and this, O Man- 
soul, is now the cause that at this time I have 
called you together — namely, to advise what in 
this juncture is best to be done: for my part, 
I am but one, and can with ease shift for my- 
self, did I list to seek mine own ease and to 
leave my Mansoul in all the danger ; but my 
heart is so firmly united to you, and so unwill- 
ing am I to leave you, that I am willing to 
stand and fall with you to the utmost hazard 
that shall befall me. What say you, my 
Mansoul? Will you now desert your old 
friend, or do you think of standing by me? 
Then, as one man, with one mouth, they cried 
out together, Let him die the death that will not. 

Then said Diabolus again, It is in vain for 
us to hope for quarter, for this King knows 
not how to show it. True, perhaps he, at his 
first setting down before us, will talk of and 
pretend to mercy, that thereby, with the more 
ease and less trouble, he may again make him- 
self the master of Mansoul. Whatever, there- 
fore, he shall say, believe not one syllable or 
tittle of it, for all such language is but to over- 
come us, and to make us, while we wallow in 
our blood, the trophies of his merciless victory. 
My mind is, therefore, that we resolve to the 
last man to resist him, and not to believe him 
upon any terms, for in at that door will come 
our danger. But shall we be flattered out of 
our lives? I hope you know more of the rudi- 
ments of politics than to suffer yourselves so 
pitifully to be served. 



382 



BUNYAN'S COMPLETE WORKS. 



But suppose he should, if he gets us to yield, 
save some of our lives, or the lives of some of 
them that are underlings in Mansoul, what 
help will that be to you who are the chief of 
the town ; especially to you whom I have set 
up, and whose greatness has been procured by 
you through your faithful sticking to me? 
And suppose, again, that he should give 
quarter to every one of you, be sure he will 
bring you into that bondage under which you 
were captivated before, or a worse ; and then 
what good will your lives do you? Shall you 
with him live in pleasure as you do now ? No, 
no ; you must be bound by laws that will pinch 
you, and be made to do that which at present 
is hateful to you ; I am for you if you are for 
me; and it is better to die valiantly than to 
live like pitiful slaves. But I say, the life of 
a slave will be counted a life too good for Man- 
soul, now; blood, blood, nothing but blood, is 
in every blast of Shaddai's trumpet against 
poor Mansoul now. Pray be concerned. I 
hear he is coming up, and stand to your arms, 
that now, while you have any leisure, I may 
learn you some feats of war. Armour for you 
I have, and by me it is ; yea, and it is suffi- 
cient for Mansoul from top to toe ; nor can you 
be hurt by what his force can do if you shall 
keep it well girt and fastened about you : come, 
therefore, to my castle and welcome, and har- 
ness yourselves for the war. There is helmet 
breastplate, sword and shield, and what not, 
that will make you fight like men. 

1. My helmet, otherwise called an head-piece, 
is hope of doing well at last, what lives soever 
you live : this is that which they had who said 
that they should have peace though they 
walked, in the wickedness of their heart, to 
add drunkenness to thirst. A piece of ap- 
proved armour this is, and whoever has it, and 
can hold it, so long no arrow, dart, sword or 
shield can hurt him; this therefore keep on 
and thou wilt keep off many a blow, my Man- 
soul. 

2. My breastplate is a breastplate of iron ; I 
had it forged in mine own country, and all my 
soldiers are armed therewith: in plain lan- 
guage, it is an hard heart, an heart as hard as 
iron, and as much past feeling as a stone, the 
which if you get and keep neither mercy shall 
win you nor judgment fright you. This, there- 
fore, is a piece of armour most necessary for all 
to put on that hate Shaddai, and that would 
fight against him under my banner. 

3. My sword is a tongue that is set on fire 
of hell, and that can bend itself to speak evil 



of Shaddai, his Son, his ways, and people. 
Use this : it has been tried a thousand times 
twice told ; whoever hath it, keeps it, and 
makes that use of it as I would have him, can 
never be conquered by mine enemy. 

4. My shield is unbelief, or calling into 
question the truth of the word, or all the say- 
ings that speak of the judgment that Shaddai 
has appointed for wicked men. Use this 
shield ; many attempts he has made upon it, 
and sometimes, it is true, it has been bruised ; 
but they that have writ of the wars of Emman- 
uel against my servants have testified that he 
could do no mighty work there because of 
their unbelief. Now, to handle this weapon 
of mine aright, it is not to believe things be- 
cause they are true, of what sort or by whom- 
soever asserted ; if he speaks of judgment, care 
not for it ; if he speaks of mercy, care not for 
it ; if he promises, if he swears, that he would 
do to Mansoul, if it turns, no hurt, but good, 
regard not what is said, question the truth of 
all ; for this is to wield the shield of unbelief 
aright, and as my servants ought and do ; and 
he that doth otherwise loves me not, nor do I 
count him but an enemy to me. 

5. Another part or piece, said Diabolus, of 
mine excellent armour is a dumb and prayer- 
less spirit — a spirit that scorns to cry for 
mercy. Wherefore, be you, my Mansoul, sure 
that you make use of this. What! cry for 
quarter ! Never do that if you would be mine. 
I know that you are stout men, and am sure 
that I have clad you with that which is armour 
of proof; wherefore to cry to Shaddai for 
mercy, let that be far from you. Besides all 
this, I have a maul, firebrands, arrows, and,, 
death, all good hand-weapons and such as will 
do execution. 

After he had thus furnished his men with 
armour and arms, he addressed himself to them 
in such like words as these : Remember, quoth 
he, that I am your rightful king, and that you 
have taken an oath and entered into covenant 
to be true to me and my cause. I say, remem- 
ber this, and show yourselves stout and valiant 
men of Mansoul. Remember, also, the kind- 
ness which I have always showed to you, and 
that without your petition. I have granted 
to you external things ; wherefore the privi- 
leges, grants, immunities, profits, and honours 
wherewith I endowed you do call for at your 
hands returns of loyalty, my lion-like men of 
Mansoul ; and when so fit a time to show it as 
when another shall seek to take my dominion 
over you into their own hands? One word 



THE HOLY WAR. 



383 



more and I have done : can we but stand and 
overcome this one shock or brunt, I doubt not 
but in little time all the world will be ours ; 
and when that day comes, my true hearts, I 
will make you kings, princes, and captains; 
and what brave days shall we have then ! 

Diabolus having thus armed and forearmed 
his servants and vassals in Mansoul against 
their good and lawful King Shaddai, in the 
next place he doubleth his guards at the gates 
of the town, and he takes himself to the castle 
which was his stronghold ; his vassals also, to 
show their wills and supposed (but ignoble) 
gallantry, exercise themselves in their arms 
every day, and teach one another feats of war : 
they also defied their enemies and sang up the 
praises of their tyrant; they threatened also 
Avhat men they would be if ever things should 
rise so high as a war between Shaddai and 
their king. 

Now all this time the good King, the King 
Shaddai, was preparing to send an army to 
recover the town of Mansoul again from under 
the tyranny of their pretended king Diabolus ; 
but he thought good at the first not to send 
them by the hand and conduct of brave Em- 
manuel his Son, but under the hand of some 
of his servants, to see first by them the temper 
of Mansoul, and whether by them they would 
be won to the obedience of their King. The 
army consisted of above forty thousand, all 
true men ; for they came from the King's own 
court, and were those of his own choosing. 

They came to Mansoul under the conduct 
of four stout generals, each man being a cap- 
tain of ten thousand men, and these were their 
names and their signs : the name of the first 
was Boanerges; the name of the second was 
Captain Conviction ; the name of the third was 
Captain Judgment ; and the name of the fourth 
was Captain Execution. These were the cap- 
tains that Shaddai sent to regain Mansoul. 

These four captains, as was said, the King 
thought fit, in the first place, to send to Man- 
soul to make an attempt upon it ; for indeed, 
generally in all his wars, he did use to send 
these four captains in the van ; for they were 
very stout and rough-hewn men, men that 
were fit to break the ice and to make their way 
by dint of sword; and their men were like 
themselves. 

To each of these captains the King gave a 
banner that it might be displayed, because of 
the goodness of his cause and because of the 
right that he had to Mansoul. 

First, to Captain Boanerges, for he w T as the 



chief: to him, I say, was given ten thousand 
men. His ensign was Mr. Thunder ; he bare 
the black colours, and his escutcheon was 
three burning thunderbolts. 

The second captain was Captain Conviction : 
to him was also given ten thousand men. His 
ensign's name was Mr. Sorrow ; he did bear the 
pale colours, and his escutcheon was the book 
of the law wide open, from whence issued a 
flame of fire. 

The third captain was Captain Judgment : to 
him was given ten thousand men. His ensign's 
name was Mr. Terror ; he bare the red colours, 
and his escutcheon was a burning, fiery fur- 
nace. 

The fourth captain was Captain Execution : 
to him was given ten thousand men. His en- 
sign was one Mr. Justice ; he also bare the red 
colours, and his escutcheon was a fruitless tree, 
with an axe lying at the root thereof. 

These four captains, as I said, had every one 
of them under his command ten thousand men, 
all of good fidelity to the King, and stout at 
their military actions. 

Well, the captains and their forces, their 
men and under-officers, being had upon a day 
by Shaddai into the field, and there called all 
over by their names, were then and there put 
into such harness as became their degree and 
that service that now they were going about 
for their King. 

Now when the King had mustered his forces, 
(for it is he that mustereth the host to the bat- 
tle,) he gave unto the captains their several 
commissions, with charge and commandment, 
in the audience of all the soldiers, that they 
should take heed faithfully and courageously 
to do and execute the same. Their commis- 
sions were, for the substance of them, the same 
in form, though as to name, title, place, and 
degree of the captains there might be some 
(but very small) variation. And here let me 
give you an account of the matter and sum 
contained in their commission : 

A commission from the great Shaddai, King of 
Mansoul, to his trusty and noble captain, the 
Captain Boanerges, for his making war upon 
the town of Mansoul. 

" thou Boanerges, one of my stout and 
thundering captains over one ten thousand of 
my valiant and faithful servants, go thou in my 
name with this thy force to the miserable town 
of Mansoul; and when thou comest thither 
offer them first conditions of peace, and com- 
mand them that, casting off the yoke and tyr- 



384 



BUNYAN'S COMPLETE WORKS. 



anny of the wicked Diabolus, they now turn 
to me their rightful Prince and Lord. Com- 
mand them also that they cleanse themselves 
from all that is his in the town of Mansoul ; 
and look to thyself that thou hast good satis- 
faction touching the truth of their obedience. 
Thus when thou hast commanded them, if 
they in truth submit thereto, then do thou to 
the uttermost of thy power what in thee lies 
to set for me a garrison in the famous town of 
Mansoul. Nor do thou hurt the least native 
that moveth or breatheth therein if they will 
submit themselves to me, but treat thou such 
as if they were thy friend or brother, for all 
such I love, and they shall be dear unto me ; 
and tell them that I will take a time to come 
unto them and to let them know that I am 
merciful. 

"But if they shall, notwithstanding thy 
summons and the producing of thy authority, 
resist, stand out against thee, and rebel, then 
do I command thee to make use of all thy 
cunning, power, might, and force to bring them 
under by strength of hand. Farewell." 

Thus you see the sum of their commissions ; 
for, as I said before, for the substance of them, 
they were the same that the rest of the noble 
captains had. 

Wherefore they having received, each com- 
mander, his authority at the hand of their 
King, the day being appointed, and the place 
of their rendezvous prefixed, each commander 
appeared in such gallantry as became his cause 
and calling. So, after a new entertainment 
from Shaddai, with flying colours they set for- 
ward to march towards the famous town of 
Mansoul. Captain Boanerges led the van; 
Captain Conviction and Captain Judgment 
made up the main body ; and Captain Execu- 
tion brought up the rear. They then, having 
a great way to go, (for the town of Mansoul 
was far off from the court of Shaddai, ) marched 
through the regions and countries of many 
people, not hurting or abusing any, but bless- 
ing wherever they came. They also lived upon 
the King's cost all the way they went. 

Having travelled thus for many days, at 
last they came within sight of Mansoul ; the 
which when they saw the captains could for 
their hearts do no less than for awhile bewail 
the condition of the town, for they quickly 
saw how that it was prostrate at the feet of 
Diabolus and to his ways and designs. 

Well, to be short, the captains came up be- 
fore the town, marched up to Ear-gate, and sat 
down there, for that was the place of hearing. 



So when they had pitched their tents and en- 
trenched themselves, they addressed themselves 
to make their assault. 

Now the townsfolk, at first beholding so gal- 
lant a company, so bravely accoutred, and so 
excellently disciplined, having on their glit- 
tering armour and displaying of their flying 
colours, could not but come out of their houses 
and gaze. But the cunning fox Diabolus, 
fearing that the people after this sight should, 
on a sudden summons, open the gates to the 
captains, came down with all haste from the 
castle and made them retire into the body of 
the town ; who, when he had them there, made 
this lying and deceivable speech unto them. 

Gentlemen, quoth he, although you are my 
trusty and well-beloved friends, yet I cannot 
but a little chide you for your late uncircuin- 
spect action in going out to gaze on that great 
and mighty force that but yesterday sat down 
before, and have now entrenched themselves 
in order to the maintaining of a siege against, 
the famous town of Mansoul. Do you know 
who they are, whence they come, and what is 
their purpose in setting down before the town 
of Mansoul ? They are they of whom I have 
told you long ago, that they would come to de- 
stroy this town, and against whom I have been 
at the cost to arm you cap-a-pie for your 
body, besides great fortifications for your mind. 
Wherefore then did you not rather, even at 
the first appearance of them, cry out, fire the 
beacons, and give the whole town an alarm 
concerning them, that we might all have been 
in a posture of defence, and been ready to re- 
ceive them with the highest acts of defiance ? 
Then had you showed yourselves men to my 
liking, whereas by what you have done you 
have made me half afraid — I say half afraid — 
that when they and we shall come to push a 
pike I shall find you want courage to stand it 
out any longer. Wherefore have I commanded 
a watch and that you should double your 
guards at the gates? Wherefore have I en- 
deavoured to make you as hard as iron and 
your hearts as a piece of the nether millstone ? 
Was it, think you, that you might show your- 
selves women, and that you might go out like 
a company of innocents to gaze on your mor- 
tal foes ? Fie, fie ! put yourselves into a pos- 
ture of defence, beat up the drum, gather to- 
gether in warlike manner, that our foes may 
know that before they shall conquer this cor- 
poration there are valiant men in the town of 
Mansoul. 

I will leave off now to chide, and will not 



THE HOLY WAR. 



385 



further rebuke you; but I charge you that 
henceforward you let me see no more such ac- 
tions. Let not henceforward a man of you, 
without order first obtained from me, so much 
as show his head over the wall of the town of 
Mansoul. You have now heard me : do as I 
have commanded, and you shall cause me that 
I dwell securely with you, and that I take care 
as for myself, so for your safety and honour also. 
Farewell. 

Now were the townsmen strangely altered ; 
they were as men stricken with a panic fear ; 
they ran to and fro through the streets of the 
town of Mansoul, crying out, Help, help ! The 
men that turn the world upside-down are come 
hither also. Nor could any of them be quiet 
after, but still as men bereft of wit they cried 
out, The destroyers of our peace and people 
are come. This went down with Diabolus. 
Ah! quoth he to himself, this I like well; 
now it is as I would have it ; now you show 
your obedience to your prince ; hold you but 
here, and then let them take the town if they 
can. 

Well, before the King's forces had set before 
Mansoul three days, Captain Boanerges com- 
manded his trumpeter to go down to Ear-gate, 
and there, in the name of the great Shaddai, 
to summon Mansoul to give audience to the 
message that he in his Master's name was to 
them commanded to deliver. So the trumpeter, 
whose name was Take-heed-what-you-hear, 
went up as he was commanded to Ear-gate, 
and there sounded his trumpet for a hearing : 
but there was none that appeared that gave 
answer or regard, for so had Diabolus com- 
manded. So the trumpeter returned to his 
captain, and told him what he had done and 
also how he had sped ; whereat the captain was 
grieved, but bid the trumpeter go to his tent. 

Again Captain Boanerges sendeth his trum- 
peter to Ear-gate, to sound as before for an 
hearing. But they again kept close, came not 
out, nor would they give him an answer; so 
observant were they of the command of Diab- 
olus their king. 

Then the captains and other field-officers 
called a counsel of war, to consider what fur- 
ther was to be done for the gaining of the town 
of Mansoul ; and after some close and thorough 
debate upon the contents of their commissions, 
they concluded yet to give to the town, by the 
hand of the forenamed trumpeter, another 
summons to hear ; but if that should be re- 
fused, said they, and that the town shall stand 
it out still, they then determined, and bid the 
25 



trumpeter tell them so, that they would en- 
deavour, by what means they could, to compel 
them by force to the obedience of their King. 
So Caj)tain Boanerges commanded his trum- 
peter to go up to Ear-gate again, and in the 
name of the great King Shaddai to give it a 
very loud summons to come down without de- 
lay to Ear-gate, there to give audience to the 
King's most noble captains. So the trumpeter 
went and did as he was commanded. He went 
up to Ear-gate and sounded his trumpet, and 
gave a third summons to Mansoul. He said, 
moreover, that if this they should still refuse 
to do, the captains of his Prince would with 
might come down upon them and endeavour to 
reduce them to their obedience by force. 

Then stood up my Lord Will-be-will, who 
was the governor of the town (this Will-be- 
will was that apostate of whom mention was 
made before) and the keeper of the gates of 
Mansoul. He therefore, with big and ruffling 
words, demanded of the trumpeter who he was, 
whence he came, and what was the cause of 
his making so hideous a noise at the gate and 
speaking such insufferable words against the 
town of Mansoul? 

The trumpeter answered : " I am servant to 
the most noble captain, Captain Boanerges, 
general of the forces of the great King Shad- 
dai, against whom both thyself and the whole 
town of Mansoul have rebelled and lifted up 
the heel ; and my master, the captain, hath a 
special message to this town, and to thee as a 
member thereof ; the which, if you of Mansoul 
will peaceably hear, so; and if not, you must 
take what follows." 

Then said the Lord Will-be-will, "I will 
carry thy words to my lord, and will know 
what he will say." 

But the trumpeter soon replied, saying, 
" Our message is not to the giant Diabolus, but 
to the miserable town of Mansoul. Nor shall 
we at all regard what answer by him is made, 
nor yet by any for him. We are sent to this 
town to recover it from under his cruel tyranny, 
and to persuade it to submit, as in former times 
it did, to the most excellent King Shaddai." 

Then said the Lord Will-be-will, " I will do 
your errand to the town." 

The trumpeter then replied, " Sir, do not de- 
ceive us, lest in so doing you deceive yourselves 
much more." He added, moreover, " For we 
are resolved, if in peaceable manner you do 
not submit yourselves, then to make a war upon 
you and to bring you under by force. And of 
the truth of what I now say, this shall be a 



386 



BUNYAN'S COMPLETE WORKS. 



sign unto you: you shall see the black flag, 
with its hot burning thunderbolts, set upon the 
mount to-morrow, as a token of defiance against 
your prince and of our resolution to reduce 
you to your Lord and rightful King." 

So the said Lord Will-be-will returned from 
off the wall and the trumpeter came into the 
camp. When the trumpeter was come into 
the camp the captains and officers of the 
mighty King Shaddai came together to know 
if he had obtained a hearing, and what was 
the effect of his errand. So the trumpeter told, 
saying, " When I had sounded my trumpet and 
had called aloud to the town for hearing, my 
Lord Will-be-will, the governor of the town 
and he that hath charge of the gates, came up 
when he heard me sound, and looking over the 
wall he asked me what I was, whence I came, 
and what was the cause of my making this 
noise ? So I told him my errand and by whose 
authority I brought it. Then said he, I will 
tell it to the governor and to Mansoul. And 
then I returned to my lords." 

Then said the brave Boanerges, " Let us for 
a while lie still within our trenches and see 
what these rebels will do." Now, when the 
time drew nigh that audience by Mansoul 
was to be given to the brave Boanerges and 
his companions, it was commanded that all 
the men of war throughout the whole camp 
of Shaddai should, as one man, stand to their 
arms and make themselves ready, if the town 
of Mansoul shall hear, to receive it forthwith 
to mercy, but if not, to force a subjection. So 
the day being come, the trumpeters sounded, 
and that throughout the whole camp, that the 
men of war might be in readiness for that 
which then should be the work of the day. 
But when they that were in the town of Man- 
soul heard the sound of the trumpets through- 
out the camp of Shaddai, and thinking no 
other than that it must be in order to storm 
the corporation, they at first were put to great 
consternation of spirit ; but after they were a 
little settled again, they also made what prep- 
aration they could for a war if they did 
storm ; else to secure themselves. 

Well, when the utmost time was come, 
Boanerges was resolved to hear their answer ; 
wherefore he sent out his trumpeter again to 
summon Mansoul to a hearing of the message 
that they had brought from Shaddai. So he 
went and sounded, and the townsmen came 
up, but made Ear-gate as sure as they could. 
Now, when they were come up to the top of 
the wall, Captain Boanerges desired to see the 



lord mayor, but my Lord Incredulity was then 
lord mayor, for he came in the room of my 
Lord Lustings. So Incredulity, he came up 
and showed himself over the wall ; but when 
the Captain Boanerges had set his eyes upon 
him, he cried out aloud, " This is not he ; 
where is my Lord Understanding, the ancient 
lord mayor of the town of Mansoul, for to him 
I would deliver my message ?" 

Then said the giant, (for Diabolus was also 
come to the captain,) "Mr. Captain, you have 
by your boldness given to Mansoul at least 
four summonses to subject herself to your 
King; by whose authority I know not, nor 
will I dispute that now. I ask therefore what 
is the reason of all this ado, or what would 
you be at, if you know yourselves ?" 

Then Captain Boanerges, whose was the 
black colours and whose escutcheon was the 
three burning thunderbolts, (taking no notice 
of the giant or of his speech,) thus addressed 
himself to the town of Mansoul : " Be it known 
unto you, O unhappy and rebellious Mansoul, 
that the most gracious King, the great King 
Shaddai, my Master, hath sent me unto you 
with commission (and so he showed to the 
town his broad seal) to reduce you to his obe- 
dience ; and he hath commanded me, in case 
you yield upon my summons, to carry it to 
you as if you were my friend and brother ; but 
he also hath bid that if, after summons to sub- 
mit, you stand out and rebel, we should en- 
deavour to take you by force." 

Then stood forth Captain Conviction, and 
said, (his was the pale colours, and for an 
escutcheon he had the book of the law wide 
open, &c.,) "Hear, Mansoul! Thou, O 
Mansoul, was once famous for innocency, but 
now thou art degenerated into lies and deceit. 
Thou hast heard what my brother the Captain 
Boanerges hath said ; and it is your wisdom 
and will be your happiness to stoop to and 
accept of conditions of peace and mercy when 
offered, especially when offered by one against 
whom thou hast rebelled, and one who is of 
power to tear thee in pieces ; for so is Shaddai 
our King; nor, when he is angry, can any 
one stand before him. If you say you have 
not sinned nor acted rebellion against our 
King, the whole of your doings since the day 
that you cast off his service (and there was the 
beginning of your sin) will sufficiently testify 
against you. What else means your hearken- 
ing to the tyrant and your receiving him for 
your king? What means else your rejecting 
of the laws of Shaddai and your obeying of 



THE HOLY WAR. 



387 



Diabolus? Yea, what means this your taking 
up of arms against and the shutting of your 
gates upon us, the faithful servants of your 
King? Be ruled, then, and accept of my 
brother's invitation, and overstand not the 
time of mercy, but agree with thine adver- 
sary quickly. Ah, Mansoul! suffer not thy- 
self to be kept from mercy, and to be run into 
a thousand miseries by the flattering wiles of 
Diabolus. Perhaps that piece of deceit may 
attempt to make you believe that we seek our 
own profit in this our service ; but know it is 
obedience to our King and love to your happi- 
ness that is the cause of this undertaking of 
ours. 

"Again, I say to thee, Mansoul! con- 
sider if it be not amazing grace that Shaddai 
should so humble himself as he doth. Now, 
he by us reasons with you in a way of en- 
treaty and sweet persuasions that- you would 
subject yourselves to him. Has he that need 
of you that we are sure you have of him? 
No, no, but he is merciful, and will not that 
Mansoul should die, but turn to him and 
live." 

Then stood forth Captain Judgment, (whose 
was the red colours, and for an escutcheon he 
had the burning fiery furnace ;) and he said, 
" O ye, the inhabitants of the town of Man- 
soul, that have lived so long in rebellion and 
acts of treason against the King Shaddai, 
know that we come not to-day to this place, 
in this manner, with our message of our own 
minds or to revenge our own quarrel ; it is the 
King my Master that hath sent us to reduce 
you to your obedience to him, the which if you 
refuse in a peaceable way to yield, we have 
commission to compel you thereto. And 
never think of yourselves, not yet suffer the 
tyrant Diabolus to persuade you to think, 
that our King by his power is not able to 
bring you down and to lay you under his feet ; 
for he is the former of all things, and if he 
touches the mountains they smoke. Nor will 
the gate of the King's clemency stand always 
open ; for the day that shall burn like an oven 
is before him, yea, it hasteth greatly, it slum- 
bereth not. 

"0 Mansoul! is it little in thine eyes that 
our King doth offer thee mercy, and that after 
so many provocations ? Yea, he still holdeth 
out his golden sceptre to thee, and will not yet 
suffer his gate to be shut against thee. Wilt 
thou provoke him to do it ? If so, consider of 
what I say : to thee it is opened no more for 
ever. If thou sayest thou shalt not see him, 



yet judgment is before him; therefore trust 
thou in him ; yea, because there is wrath, be- 
ware lest he take thee away with his stroke ; 
then a great ransom cannot deliver thee. Will 
he esteem thy riches ? No, not gold nor all 
the forces of strength. He hath prepared his 
throne for judgment, for he will come with 
fire and with his chariots, like a whirlwind, to 
render his anger with fury and his rebukes 
with flames of fire. Therefore, O Mansoul, 
take heed lest, after thou hast fulfilled the 
judgment of the wicked, justice and judgment 
should take hold of thee." Now, while the 
Captain Judgment was making of this oration 
to the town of Mansoul, it was observed by 
some that Diabolus trembled; but he proceeded 
in his parable, and said, " O thou woeful town 
of Mansoul ! wilt thou not yet set open thy 
gate to receive us, the deputies of thy King, 
and those that would rejoice to see thee live? 
Can thy heart endure or can thy hands be 
strong in the day that he shall deal in judg- 
ment with thee ? I say, canst thou endure to 
be forced to drink, as one would drink sweet 
wine, the sea of wrath that our King has pre- 
pared for Diabolus and his angels? Consider 
betimes, consider." 

Then stood forth the fourth captain, the 
noble Captain Execution, and said, " town 
of Mansoul! — once famous, but now like the 
fruitless bough ; once the delight of the high 
ones, but now a den for Diabolus — hearken 
also to me, and to the words that I shall speak 
to thee in the name of the great Shaddai. 
Behold, the axe is laid to the root of the trees ; 
every tree, therefore, that bringeth not forth 
good fruit, is hewn down and cast into the 
fire. 

" Thou, town of Mansoul ! hast hitherto 
been this fruitless tree; thou bearest naught 
but thorns and briers. Thy evil fruit bespeaks 
thee not to be a good tree : thy grapes are 
grapes of gall, thy clusters are bitter. Thou 
hast rebelled against thy King ; and lo ! we, 
the power and force of Shaddai, are the axe that 
is laid to thy roots. What sayest thou, wilt 
thou turn? I say again, tell me before the 
first blow is given, wilt thou turn? Oh turn, 
turn ! Our axe must first be laid to thy root, 
before it be laid at thy root ; it must first be 
laid to thy root in a way of threatening, before 
it is laid at thy root by way of execution ; and 
between these two is required thy repentance, 
and this is all the time that thou hast. What 
wilt thou do? Wilt thou turn, or shall I 
smite? If I fetch my blow, Mansoul, down 



388 



BUNYAN'S COMPLETE WORKS. 



you go ; for I have commission to lay my axe 
at, as well as to, thy roots ; nor will any thing 
but yielding to our King prevent doing of ex- 
ecution. What art thou fit for, Mansoul! 
if mercy prevent not, but to be hewn down 
and cast into the fire and burned? 

" Mansoul ! patience and forbearance do 
not act for ever ; a year, or two, or three they 
may, but if thou provoke by a three years' re- 
bellion, (and thou hast already done more than 
this,) then what follows but cut it down? Nay, 
after that thou shalt cut it down. And dost 
thou think that these are but threatenings, or 
that our King has not power to execute his 
words? O Mansoul! thou wilt find that, in 
the words of our King, when they are by sin- 
ners made little or light of, there is not only 
threatening but burning coals of fire. 

"Thou hast been a cumber-ground long 
already, and wilt thou continue so still ? Thy 
sin has brought this army to thy walls, and 
shall bring it in judgment to do execution into 
thy town. Thou hast heard what the cajDtains 
have said, but as yet thou shuttest thy gates. 
Speak out, Mansoul ; wilt thou do so still ? or 
wilt thou accept of conditions of peace ?" 

These brave speeches of these four noble 
captains the town of Mansoul refused to hear, 
yet a sound thereof did beat against Ear-gate, 
though the force thereof could not break it open. 
In fine, the town desired a time to prepare 
their answer to these demands. The captains 
then told them that if they would throw out to 
them one Ill-pause that was in the town, that 
they might reward him according to his works, 
then they would give them time to consider ; 
but if they would not cast him to them over 
the wall of Mansoul, then they would give 
them none ; for, said they, we know that so 
long as Ill-pause draws breath in Mansoul, all 
good consideration will be confounded and 
nothing but mischief will come thereon. 

Then Diabolus, who was there present, be- 
ing loth to lose his Ill-pause, because he was 
his orator, (and yet be sure he had, could the 
captains have laid their fingers on him,) was 
resolved at this instant to give them answer by 
himself; but then, changing his mind, he 
commanded the then lord mayor, the Lord In- 
credulity, to do it ; saying, " My lord, do you 
give these runagates an answer, and speak out, 
that Mansoul may hear and understand you." 

So Incredulity, at Diabolus's command, be- 
gan and said, " Gentlemen, you have here, as 
we do behold, to the disturbance of our prince 
and the molestation of the town of Mansoul, 



camped against it ; but from whence you come 
we will not know, and what you are we will 
not believe. Indeed, you tell us in your ter- 
rible speeches that you have this authority 
from Shaddai, but by what right he commands 
you to do it, of that we shall yet be ignorant. 

" You have also, by the authority aforesaid, 
summoned this town to desert her lord, and 
for protection to yield up herself to the great 
Shaddai, your King, flatteringly telling her 
that if she will do it, he will pass by and not 
charge her with her past offences. 

" Further, you have also, to the terror of the 
town of Mansoul, threatened with great and 
sore destruction to punish this corporation if 
she consents not to do as your wills would have 
her. 

"Now, captains, from whencesoever you 
come, and though your designs be never so 
right, yet know ye that neither my Lord Diab- 
olus, nor I his servant Incredulity, nor yet 
our brave Mansoul, doth regard either your 
persons, message, or the King that you say 
hath sent you. His power, his greatness, his 
vengeance we fear not, nor will we yield at all 
to your summons. 

" As for the war that you threaten to make 
upon us, we must therein defend ourselves as 
w T ell as we can ; and know ye that we are not 
without wherewithal to bid defiance to you. 
And, in short, for I will not be tedious, I tell 
you that we take you to be some vagabond 
runagate crew that, having shaken off all obe- 
dience to your King, have gotten together in 
tumultuous manner, and are ranging from 
place to place, to see if, through the flatteries 
you are skilled to make on the one side, and 
threats wherewith you think to fright on the 
other, to make some silly town, city, or coun- 
try to desert their place and leave it to you ; 
but Mansoul is none of them. 

" To conclude, we dread you not, we fear you 
not, nor will we obey your summons : our gates 
we will keep shut upon you, our place we will 
keep you out of ; nor will we long thus suffer 
you to sit down before U3. Our people must 
live in quiet; your appearance doth disturb 
them ; wherefore arise with bag and baggage 
and begone, or we will let fly from the walls 
against you." 

This oration, made by old Incredulity, was 
seconded by desperate Will-be-will in words 
to this effect : " Gentlemen, we have heard 
your demands and the noise of your threats, 
and we have heard the sound of your summons ; 
but we fear not your force, we regard not your 



THE HOLY WAR. 



389 



threats, but will still abide as you found us. 
And we command you that in three days' 
time you cease to appear in these parts, or you 
shall know what it is once to dare offer to 
rouse the lion Diabolus when asleep in his 
town of Mansoul." 

The recorder, whose name was Forget-good, 
he also added as followeth : " Gentlemen, my 
lords, as you see, have with mild and gentle 
words answered your rough and angry speeches ; 
they have moreover, in my hearing, given you 
leave quietly to depart as you came. Where- 
fore take their kindness and begone ; we might 
have come out with force upon you, and have 
caused you to feel the dint of our swords ; but 
as we love ease and quiet ourselves, so we love 
not to hurt or molest others." 

Then did the town of Mansoul shout for joy, 
as if, by Diabolus and his crew, some great 
advantage had been gotten of the captains. 
They also rang the bells and made merry, and 
danced upon the walls. 

Diabolus also returned to the castle, and the 
lord mayor and recorder to their place; but 
the Lord Will-be-will took special care that 
the gates should be secured with double guards, 
double bolts, and double locks and bars. And 
that Ear-gate especially might the better be 
looked to — for that was the gate in at which 
the King's forces sought most to enter — the 
Lord Will-be-will made one old Mr. Prejudice 
(an angry and ill-conditioned fellow) captain 
of the ward at that gate, and put under his 
power sixty men, called Deaf-men — men ad- 
vantageous for that service, forasmuch as they 
mattered no words of the captains nor of their 
soldiers. 

Now, when the captains saw the answer of 
the great ones, that they could not get an hear- 
ing from the old natives of the town, and that 
Mansoul was resolved to give the King's army 
battle, they prepared themselves to receive 
them and to try it out by the power of the arm. 
And first they made their forces more formid- 
able against Ear-gate. For they knew that 
unless they could penetrate that no good could 
be done upon the town. This done, they put 
the rest of their men in their places. After 
which they gave out the word, which was, 
" Ye must be born again." Then they sounded 
the trumpet ; then they in the town made them 
answer with shout against shout, charge against 
charge, and so the battle began. Now they in 
the town had planted upon the tower over 
Ear-gate two great guns, the one called High- 
mind, and the other Heady. Under these two 



guns they trusted much ; they were cast in the 
castle by Diabolus's founder, whose name was 
Mr. Puff-up, and mischievous pieces they were. 
But so vigilant and watchful when the cap- 
tains saw them were they that though some- 
times their shot would go by their ears with a 
whiz, yet they did them no harm. By these 
two guns the townsfolk made no question but 
greatly to annoy the camp of Shaddai and well 
enough to secure the gate, but they had not 
much cause to boast of what execution they 
did, as by what follows will be gathered. 

The famous Mansoul had also some other 
small pieces in it, of the which they made use 
against the camp of Shaddai. 

They from the camp also did as stoutly, and 
with as much of that as may, in truth, be called 
valour let fly as fast at the town and at Ear- 
gate ; for they saw that unless they could break 
open Ear-gate it would be but in vain to batter 
the wall. Now the King's captains had brought 
with them several slings and two or three bat- 
tering-rams ; with their slings therefore they 
battered the houses and people of the town, 
and with their rams they sought to break Ear- 
gate open. 

The camp and the town had several skir- 
mishes and brisk encounters, while the captains 
with their engines made many brave attempts 
to break open or beat down the tower that was 
over Ear-gate, and at the said gate to make 
their entrance. But Mansoul stood it out so 
lustily, through the rage of Diabolus, the val- 
our of the Lord Will-be-will, and the conduct 
of old Incredulity the mayor, and Mr. Forget- 
good the recorder, that the charge and expense 
of that summer's wars (on the King's side) 
seemed to be almost quite lost, and the advan- 
tage to return to Mansoul. But when the 
captains saw how it was they made a fair re- 
treat, and entrenched themselves in their 
winter quarters. Now, in this war, you must 
needs think, there was much loss on both sides, 
of which be pleased to accept of this brief ac- 
count following. 

The King's captains, when they marched 
from the court to come up against Mansoul to 
war, as they came crossing over the country, 
they happened to light upon three young fel- 
lows that had a mind to go for soldiers ; proper 
men they were, and men of courage and skill 
to appearance. Their names were, Mr. Tradi- 
tion, Mr. Human- wisdom, and Mr. Man's-in- 
vention. So they came up to the captains and 
proffered their services to Shaddai. The cap- 
tains then told them of their design, and bid 



390 



BUNYAN'S COMPLETE WORKS. 



them not to be rash in their offers ; but the 
young men told them they had considered the 
thing before, and that, hearing they were upon 
their march for such a design, came hither on 
purpose to meet them, that they might be 
listed under their excellencies. Then Captain 
Boanerges, for that they were men of courage, 
listed them into his company, and so away they 
went to the war. 

Now, when the war was begun, in one of 
the briskest skirmishes, so it was that a com- 
pany of the Lord Will-be-will's men sallied 
out of the sally-port or postern of the town, 
and fell in upon the rear of Captain Boaner- 
ges' men, where these three fellows happened 
to be; so they took them prisoners and away 
they carried them into the town, where they 
had not laid long in durance but it began to be 
noised about the streets of the town what three 
notable prisoners the Lord Will-be-will's men 
had taken and brought in prisoners out of the 
camp of Shaddai. At length tidings thereof 
was carried to Diabolus to the castle — to wit, 
what my Lord Will-be-will's men had done, 
and whom they had taken prisoners. 

Then Diabolus called for Will-be-will to 
know the certainty of this matter. So he 
asked him and he told him ; then did the giant 
send for the prisoners, and, when they were 
come, demanded of them who they were, 
whence they came, and what they did in the 
camp of Shaddai ? and they told him. Then 
he sent them to ward again. Not many days 
after he sent for them to him again, and then 
asked them if they would be willing to serve 
him against their former captains ? They then 
told him that they did not so much live by 
religion as by the fates of fortune, and that, 
since his lordship was willing to entertain 
them, they should be willing to serve him. 

Now while things were thus in hand there 
was one Captain Anything, a great doer in the 
town of Mansoul, and to this Captain Any- 
thing did Diabolus send these men, with a 
note under his hand to receive them into his 
company; the contents of which letter were 
thus : 

" Anything, my darling, the three men that 
are the bearers of this letter have a desire to 
serve me in the war, nor know I better to 
whose conduct to commit them than to thine. 
Keceive them, therefore, in my name, and as 
need shall require make use of them against 
Shaddai and his men. Farewell." So they 
came, and he received them, and he made 
two of them sergeants, but he made Mr. Man's- 



invention his ancient-bearer. But thus much 
for this, and now to return to the camp. 

They of the camp did also some execution 
upon the town ; they did beat down the roof 
of the old lord mayor's house, and so laid him 
more open than he was before. They had 
almost with a sling slain my Lord Will-be-will 
outright, but he made a shift to recover again. 
But they made a notable slaughter among the 
aldermen, for with one only shot they cut off 
six of them — to wit, Mr. Swearing, Mr. Whor- 
ing, Mr. Fury, Mr. Stand-to-lies, Mr. Drunk- 
enness, and Mr. Cheating. 

They also dismounted the two guns that 
stood upon the tower over Ear-gate, and laid 
them flat in the dirt. I told you before that 
the King's noble captains had drawn off to 
their winter quarters, and had there entrenched 
themselves and their carriages, so as, with the 
best advantage to their King and the greatest 
annoyance to the enemy, they might give sea- 
sonable and warm alarms to the town of Man- 
soul. And this design of them did so hit 
that, I may say, they did almost what they 
would to the molestation of the corporation. 

For now could not Mansoul sleep securely 
as before, nor could they now go to their de- 
baucheries with that quietness as in times past. 
For they had from the camp of Shaddai such 
frequent, warm, and terrifying alarms, first at 
one gate, and then at another, and again at all 
the gates at once, that they were broken as to 
former peace. Yea, they had their alarms so 
frequently, and that when the nights were at 
longest, the weather coldest, and so conse- 
quently the season most unseasonable, that 
that winter was to the town of Mansoul a win- 
ter by itself. Sometimes the trumpets would 
sound, and sometimes the slings would whirl 
the stones into the town. Sometimes ten thou- 
sand of the King's soldiers would be running 
round the walls of Mansoul at midnight, shout- 
ing and lifting up the voice for the battle. 
Sometimes, again, some of them in the town 
would be wounded, and their cry and lament- 
able voice would be heard, to the great moles- 
tation of the now languishing town of Man- 
soul. Yea, so distressed with those that laid 
siege against them were they that I dare say 
Diabolus their king had in these days his rest 
much broken. 

In these days, as I was informed, new 
thoughts — and thoughts that began to run 
counter one to another — began to possess the 
minds of the men of the town of Mansoul. 
Some would say, "There is no living thus." 



THE HOLY WAR. 



391 



Others would then reply, "This will be over 
shortly." Then would a third stand up and 
answer, " Let us turn to the King Shaddai, and 
so put an end to these troubles." And a fourth 
would come in with a fear, saying, " I doubt 
he will not receive us." The old gentleman, 
too, the recorder, that was so before Diabolus 
took Mansoul, he also began to talk aloud; 
and his words were now to the town of Man- 
soul as if they were great claps of thunder. 
No noise now so terrible to Mansoul as was 
his, with the noise of the soldiers and shout- 
ings of the captains. 

Also things began to grow scarce in Man- 
soul, now the things that her soul lusted after 
were departing from her. Upon all her pleas- 
ant things there was a blast and burning in- 
stead of beauty. Wrinkles now and some 
shows of the shadow of death were upon the 
inhabitants of Mansoul. And now, oh how 
glad would Mansoul have been to have en- 
joyed quietness and satisfaction of mind, 
though joined with the meanest condition in 
the world ! 

The captains also, in the depth of the winter, 
did send by the mouth of Boanerges' trumpeter 
a summons to Mansoul to yield up herself to 
the King, the great King Shaddai. They said 
it once, and twice, and thrice; not knowing 
but that at sometimes there might be in Man- 
soul some willingness to surrender up them- 
selves unto him, might they but have the 
colour of an invitation to do it under. Yea, 
so far as I could gather, the town had been 
surrendered up to them before now had it not 
been for the opposition of old Incredulity and 
the fickleness of the thoughts of my Lord 
Will-be-will. Diabolus also began to rave, 
wherefore Mansoul as to yielding was not yet 
all of one mind; therefore they still lay dis- 
tressed under these perplexing fears. 

I told you but now that they of the King's 
army had this winter sent three times to Man- 
soul to submit herself. 

The first time the trumpeter went he went 
with words of peace, telling them that the 
captains, the noble captains of Shaddai, did 
pity and bewail the misery of the now perish- 
ing town of Mansoul, and were troubled to see 
them so much at a stand in the way of their 
own deliverance. He said, moreover, that the 
captains bid him tell them that if now poor 
Mansoul would humble herself and turn, her 
former rebellions and most notorious trea- 
sons should by their merciful King be for- 
given them, yea, and forgotten too. And 



having bid them beware that they stood not 
in their own way, that they opposed not them- 
selves, nor made themselves their own losers, 
he returned again into the camp. 

The second time the trumpeter went he did 
treat them a little roughly. For after sound- 
ing the trumpet, he told them that their con- 
tinuing in their rebellion did but chafe and 
heat the spirit of the captains, and that they 
were resolved to make a conquest of Mansoul 
or to lay their bones before the town-walls. 

He went again the third time, and dealt with 
them yet more roughly, telling them that now, 
since they had been so horribly profane, he did 
not certainly know whether the captains were 
inclined to mercy or judgment ; only, said he, 
they commanded me to give you a summons to 
open the gates unto them. So he returned and 
went into the camp. 

These three summons, and especially the two 
last, did so distress the town that they presently 
called a consultation, the result of which was 
this : that my Lord Will-be-will should go up 
to Ear-gate, and there w T ith sound of trumpet 
call to the captains of the camp for a parley. 
Well, the Lord Will-be-will sounded upon the 
wall, so the captains came up in their harness, 
with their ten thousands at their feet. The 
townsmen then told the captains that they had 
heard and considered their summons, and would 
come to an agreement with them, and with their 
King Shaddai, upon such certain terms, articles, 
and propositions as, with and by the order of 
their prince, they to them were appointed to 
propound — to wit, they would agree upon these 
grounds to be one people with them : 

"1. If that those of their own company, as 
the new lord mayor and their Mr. Forget- 
good, with their brave Lord Will-be-will, 
might under Shaddai be still the governors of 
the town, castle, and gates of Mansoul. 

" 2. Provided that no man that now serveth 
under their great giant Diabolus be by Shaddai 
cast out of house, harbour, or the freedom that 
he hath hitherto enjoyed in the famous town 
of Mansoul. 

"3. That it shall be granted them that they 
of the town of Mansoul shall enjoy certain of 
their rights and privileges — to wit, such as 
have formerly been granted them, and that 
they have long lived in the enjoyment of, 
under the reign of their king Diabolus, that 
now is and long has been their only lord and 
great defender. 

"4. That no new law, officer, or executioner 
of law or office shall have any power over 



392 



BUNYAN'S COMPLETE WORKS. 



them without their own choice and con- 
sent." 

These be our propositions or conditions of 
peace, and upon these terms, said they, we 
will submit to your king. 

But when the captains had heard this weak 
and feeble offer of the town of Mansoul, and 
their high and bold demands, they made to 
them again by their noble captain, the Cap- 
tain Boanerges, this speech following: 

"0 ye inhabitants of the town of Mansoul! 
when I heard your trumpet sounded for a 
parley with us I can truly say I was glad; but 
when you said you were willing to submit 
yourselves to your King and Lord, then I was 
yet more glad ; but when, by your silly provi- 
soes and foolish cavils, you lay the stumbling- 
block of your iniquity before your own faces, 
then was my gladness turned into sorrows, and 
my hopeful beginnings of your return into 
languishing, fainting fears. 

"I count that old Ill-pause, the ancient 
enemy of Mansoul, did draw up those pro- 
posals that now you present us with as terms 
of an agreement, but they deserve not to be 
admitted to sound in the ear of any man that 
pretends to have service for Shaddai. We do 
therefore jointly, and that with the highest 
disdain, refuse and reject such things as the 
greatest of iniquities. 

"But, Mansoul, if you will give your- 
selves into our hands, or rather into the hands 
of our King, and will trust him to make such 
terms with and for you as shall seem good in 
his eyes, (and I dare say they shall be such as 
you shall find to be most profitable to you,) 
then we will receive you and be at peace with 
you; but if you like not to trust yourselves in 
the arms of Shaddai our King, then things are 
but where they were before, and we know also 
what we have to do." 

Then cried out old Incredulity, the lord 
mayor, and said, " And who, being out of the 
hands of their enemies, as you see we are now, 
will be so foolish as to put the staff out of their 
own hands into the hands of they know not 
who? I, for my part, will never yield to so 
unlimited a proposition. Do we know the 
manner and temper of their King? It is said 
by some that he will be angry with his sub- 
jects if but the breadth of an hair they chance 
to step out of the way. And of others that he 
requireth of them much more than they can 
perform. Wherefore it seems, O Mansoul, to 
be thy wisdom to take good heed what thou 
dost in this matter ; for if you once yield you 



give up yourselves to another, and so you are 
no more your own ! Wherefore, to give up 
yourselves to an unlimited power is the great- 
est folly in the world, for now you indeed may 
repent, but can never justly complain. But 
do you indeed know, when you are his, which 
of you he will kill and which of you he will 
save alive, or whether he will not cut off every 
one of us, and send out of his own country 
another new people and cause them to inhabit 
this town ?" 

This speech of the lord mayor undid all, 
and threw flat to the ground their hopes of an 
accord ; wherefore the captains returned to 
their trenches, to their tents, and to their men 
as they were, and the mayor to the castle and 
to his king. 

Now Diabolus had waited for his return, for 
he had heard that they had been at their 
points. So when he was come into the cham- 
ber of state, Diabolus saluted him with, " Wel- 
come, my lord ; how went matters betwixt you 
to-day ?" So the Lord Incredulity (with a low 
congee) told him the whole matter, saying, 
" Thus and thus said the captains of Shaddai, 
and thus said I." The which when it was told 
to Diabolus, he was very glad to hear it, and 
said, " My lord mayor, my faithful Incredul- 
ity, I have proved thy fidelity above ten times 
already, but never yet found thee false. I do 
promise thee, if we rub over this brunt, to 
prefer thee to a place of honour, a place far 
better than to be lord mayor of Mansoul. I 
will make thee my universal deputy, and 
thou shalt, next to me, have all nations 
under thy hand; yea, and thou shalt lay 
hands upon them that they may not resist 
thee ; nor shall any of our vassals walk more 
at liberty, but those that shall be content to 
walk in thy fetters." 

Now came the lord mayor out from Diab- 
olus as if he had obtained a favour indeed ; 
wherefore to his habitation he goes in great 
state, and thinks to feed himself well enough 
with hopes until the time came that his great- 
ness should be enlarged. 

But now, though the lord mayor and Diab- 
olus did thus well agree, yet this repulse to 
the brave captains put Mansoul into a mu- 
tiny. For while old Incredulity went into the 
castle to congratulate his lord with what had 
passed, the old lord mayor that was so before 
Diabolus came to the town — to wit, my Lord 
Understanding and the old recorder, Mr. Con- 
science — getting intelligence of what had 
passed at Ear-gate, (for you must know that 



THE HOLY WAR. 



393 



they might not be suffered to be at that de- 
bate, lest they should then have mutinied for 
the captains ;) but I say they got intelligence 
what had passed there, and were much con- 
cerned therewith; wherefore they, getting 
some of the town together, began to possess 
them with the reasonableness of the noble 
captains' demands, and with the bad conse- 
quences that would follow upon the speech 
of old Incredulity, the lord mayor — to wit, 
how little reverence he showed therein, either 
to the captains or to their King, also how he 
implicitly charged them with unfaithfulness 
and treachery ; for what less, quoth they, 
could be made of his words when he said he 
would not yield to their propositions, and 
added, moreover, a supposition that he would 
destroy us when before he had sent us word 
that he would show us mercy ? The multi- 
tude, being now possessed with the conviction 
of the evil that old Incredulity had done, began 
to run together by companies in all places and 
in every corner of the streets of Mansoul ; and 
first they began to mutter, then to talk openly, 
and after that they run to and fro, and cried 
as they run, " the brave captains of Shad- 
dai ! would we were under the government of 
the captains and of Shaddai their King." 
When the lord mayor had intelligence that 
Mansoul was in an uproar, down he comes to 
appease the people, and thought to have 
quashed their heat with the bigness and the 
show of his countenance. But when they saw 
him, they came running upon him, and had 
doubtless done him a mischief had he not 
betaken himself to home. However, they 
strongly assaulted the house where he was, 
to have pulled it down about his ears, but 
the place was too strong; so they failed of 
that. So he, taking some courage, addressed 
himself out a window to the people in this 
manner : 

" Gentlemen, what is the reason that there 
is here such an uproar to-day 1" 

Then answered my Lord Understanding: 
" It is even because that thou and thy master 
have carried it not rightly and as you should 
to the captains of Shaddai ; for in three things 
you are faulty : First, in that you would not 
let Mr. Conscience and myself be at the hear- 
ing of your discourse. Secondly, in that you 
propounded such terms of peace to the cap- 
tains that by no means could be granted 
unless they had intended that their Shaddai 
should have been only a titular prince, and 
that Mansoul should still have had power, by 



law, to have lived in all lewdness and vanity 
before him, and so, by consequence, Diab- 
olus should still here be king in power, and 
the other only king in name. Thirdly, for 
that thou didst thyself, after the captains had 
showed us upon what conditions they would 
have received us to mercy, even undo all 
again with thy unsavoury, and unseasonable, 
and ungodly speech." 

When old Incredulity had heard this speech, 
he cried out, "Treason! treason! To your 
arms, to your arms, ye trusty friends of 
Diabolus in Mansoul !" 

Understanding. " Sir, you may put upon my 
words what meaning you please, but I am sure 
that the captains of such an high Lord as 
theirs is deserved a better treatment at your 
hands." 

Then said old Incredulity, " This is but little 
better. But, sir, quoth he, what I spake, I 
spake for my prince, for his government, and 
the quieting of the people, whom by your un- 
lawful actions you have this day set to mutiny 
against us." 

Then replied the old recorder, whose name 
was Mr. Conscience, and said, " Sir, you ought 
not thus to retort upon what my Lord Under- 
standing hath said. It is evident enough that 
he hath spoken the truth, and that you are an 
enemy to Mansoul ; be convinced then of the 
evil of your saucy and malapert language, and 
of the grief that you have put the captains to ; 
yea, and of the damages that you have done to 
Mansoul thereby. Had you accepted of the 
conditions, the sound of the trumpet and the 
alarm of war had now ceased about the town 
of Mansoul ; but that dreadful sound abides, 
and your want of wisdom in your speech has 
been the cause of it." 

Then said old Incredulity, " Sir, if I live I 
will do your errand to Diabolus, and then you 
shall have an answer to your words. Mean- 
while we will seek the good of the town, and 
not ask counsel of you." 

Understanding. " Sir, your prince and you 
are both foreigners to Mansoul, and not the 
natives thereof. And who can tell but that 
when you have brought us into greater straits 
(when you also shall see that yourselves can 
be safe by no other means than by flight) you 
may leave us and shift for yourselves, or set 
us on fire and go away in the smoke or by the 
light of the burning, and so leave us in our 
ruins." 

Incredulity. "Sir, you forget that you are 
under a governor, and that you ought to de- 



394 



BUNYAN'S COMPLETE WORKS. 



mean yourself like a subject; and know ye 
when my lord the king shall hear of this day's 
work he will give you but little thanks for 
your labour." 

Now, while these gentlemen were thus in 
their chiding words, down comes from the 
walls and gates of the town the Lord Will-be- 
will, Mr. Prejudice, old Ill-pause, and several 
of the new-made aldermen and burgesses, and 
they asked the reason of the hubbub and tu- 
mult. And with that every man began to tell 
his own tale, so that nothing could be heard 
distinctly. Then was a silence commanded, 
and the old fox Incredulity began to speak. 
" My lord," quoth he, " here are a couple of 
peevish gentlemen that have, as a fruit of their 
dispositions, and, as I fear, through the advice 
of one Mr. Discontent, tumultuously gathered 
this company against me this day, and also 
attempted to run the town into acts of rebellion 
against our prince." 

Then stood up all the Diabolonians that 
were present and affirmed these things to be 
true. 

Now, when they that took part with my 
Lord Understanding and with Mr. Conscience 
perceived that they were like to come to the 
worst, for that force and power were on the 
other side, they came in for their help and re- 
lief, so a great company was on both sides. 
Then they on Incredulity's side would have 
had the two old gentlemen presently away to 
prison, but they on the other side said they 
should not. Then they began to cry up parties 
again; the Diabolonians cried up old Incre- 
dulity, Forget-good, the new aldermen, and 
their great one Diabolus ; and the other party, 
they as fast cried up Shaddai, the captains, his 
laws, their mercifulness, and applauded their, 
conditions and ways. Thus the bickerment 
went a while ; at last they passed from words 
to blows, and now there were knocks on both 
sides. The good old gentleman Mr. Con- 
science was knocked down twice by one of the 
Diabolonians, whose name was Mr. Benumb- 
ing. And my Lord Understanding had like 
to have been slain with an harquebus, but that 
he that had shot wanted to take his aim right. 
Nor did the other side wholly escape, for there 
was one Mr. Eash-head, a Diabolonian, that 
had his brains beaten out by Mr. Mind, the 
Lord Will-be-will's servant ; and it made me 
laugh to see how old Mr. Prejudice was kicked 
and tumbled about in the dirt. For though 
a while since he was made captain of a com- 
pany of the Diabolonians, to the hurt and 



damage of the town, yet now they had got him 
under their feet, and I will assure you he had, 
by some of the Lord Understanding's party, 
his crown soundly cracked to boot. Mr. Any- 
thing also, he became a brisk man in the broil, 
but both sides were against him because he 
was true to none. Yet he had, for his mala- 
pertness, one of his legs broken, and he that 
did it wished it had been his neck. Much 
harm more was done on both sides; but this 
must not be forgotten : it was now a wonder to 
see my Lord Will-be-will so indifferent as he 
was ; he did not seem to take one side more 
than another, only it was perceived that he 
smiled to see how old Prejudice was tumbled 
up and down in the dirt. Also when Captain 
Anything came halting up before him, he 
seemed to take but little notice of him. 

Now when the uproar was over, Diabolus 
sends for my Lord Understanding and Mr. 
Conscience, and claps them both up in prisoD, 
as the ringleaders and managers of this most 
heavy riotous rout in Mansoul. Now the town 
began to be quiet again and the prisoners were 
used hardly ; yea, he thought to have made 
them away, but that the present juncture did 
not serve for that purpose, for that war was in 
all their gates. 

But let us return again to our story. The 
captains, when they were gone back from the 
gate and were come into the camp again, called 
a council of war to consult what was further 
for them to do. Now some said, Let's go up 
presently and fall upon the town, but the great- 
est part thought rather better it would be to 
give them another summons to yield ; and the 
reason why they thought this to be best was, 
because that, so far as could be perceived, the 
town of Mansoul now was more inclinable than 
heretofore. And if, said they, while some of 
them are in a way of inclination we should by 
ruggedness give them distaste, we may set 
them further from closing with our summons 
than we would be willing they should. 

Wherefore to this advice they agreed, and 
called a trumpeter, put words into his mouth, 
set him his time, and bid him God speed. 
Well, many hours were not expired before the 
trumpeter addressed himself to his journey. 
Wherefore, coming up to the wall of the town, 
he steer eth his course to Ear-gate and there 
sounded as he was commanded. They then 
that were within came out to see what was the 
matter, and the trumpeter made them this 
speech following : 

"O hard-hearted and deplorable town of 



THE HOLY WAR. 



395 



Mansoul! how lung wilt thou love thy sinful, 
sinful simplicity, and ye fools delight in your 
scorning? As yet despise you the offers of 
peace and deliverance ? As yet will ye refuse 
the golden offers of Shaddai, and trust to the 
lies and falsehoods of Diabolus ? Think you, 
when Shaddai should have conquered you, 
that the remembrance of these your carriages 
towards him will yield you peace and comfort, 
or that by ruffling language you can make him 
afraid as a grasshopper? Doth he entreat you 
for fear of you ? Do you think you are stronger 
than he? Look to the heavens, and behold 
and consider the stars, how high are they? 
Can you stop the sun from running its course, 
and hinder the moon from giving her light ? 
Can you count the number of the stars, or stay 
the bottles of heaven ? Can you call for the 
w r aters of the sea, and cause them to cover the 
face of the ground? Can you behold every 
one that is proud, and abase him, and bind 
their faces in secret ? Yet these are some of 
the works of our King, in whose name, this 
day, we come up unto you, that you may be 
brought under his authority. In his name, 
therefore, I summon you again to yield up 
yourselves to his captains." 

At this summons the Mansoulians seemed to 
be at a stand, and knew not what answer to 
make. Wherefore Diabolus forthwith ap- 
peared, and took upon him to do it himself ; 
and thus he begins, but turns his speech to 
them of Mansoul. 

" Gentlemen," quoth he, " and my faithful 
subjects, if it is true what this summoner hath 
said concerning the greatness of their King, 
by his terror you will always be kept in bond- 
age, and so be made to sneak ; yea, how can 
you now, though he is at a distance, endure 
to think of such a mighty one? And if not 
to think of him while at a distance, how can 
you endure to be in his presence? I, your 
prince, am familiar with you, and you may 
play with me as you would with a grasshopper. 
Consider, therefore, what is for your profit, 
and remember the immunities that I have 
granted you. 

" Farther, if all be true that this man hath 
said, how comes it to pass that the subjects of 
Shaddai are so enslaved in all places where 
they come ? None in the Universe so unhappy 
as they, none so trampled upon as they. 

" Consider, my Mansoul. Would thou wert 
as loth to leave me as I am loth to leave 
thee ! But consider, I say, the ball is yet at 
thy foot ; liberty you have, if you know how to 



use it; yea, a king you have too, if you can tell 
how to love and obey him." 

Upon this speech the town of Mansoul did 
again harden their hearts yet more against the 
captains of Shaddai. The thoughts of his 
greatness did quite quash them, and the 
thoughts of his holiness sunk them in despair. 
Wherefore, after a short consultation, they (of 
the Diabolonian party they were) sent back this 
word by the trumpeter : That for their parts 
they were resolved to stick to their king, but 
never to yield to Shaddai. So it was but in 
vain to give them any further summons, for 
they had rather die upon the place than yield. 

And now things seemed to be gone quite 
back, and Mansoul to be out of reach or call ; 
yet the captains, who knew what their Lord 
could do, would not yet be beat out of heart. 
They therefore sent them another summons, 
more sharp and severe than the last ; but the 
oftener they were sent unto to be reconciled to 
Shaddai, the further off they were. As they 
called them, so they went from them, yea, 
though they called them to the Most High. 
So they ceased that way to deal with them any 
more, and inclined to think of another way. 
The captains therefore did gather themselves 
together to have free conference among them- 
selves, to know w r hat was yet to be done to 
gain the town and to deliver it from the tyr- 
anny of Diabolus. And one said after this 
manner, and another after that. Then stood 
up the right noble the Captain Conviction, and 
said, " My brethren, mine opinion is this : 

" First, That we continually play our slings 
into the town and keep it in a continual alarm, 
molesting of them day and night; by thus 
doing we shall stop the growth of their rampant 
spirit. For a lion may be tamed by continual 
molestations. 

" Secondly, This done, I advise that in the 
next place we with one consent draw up a pe- 
tition to our Lord Shaddai; by which, after 
we have showed our King the condition of 
Mansoul and of affairs here, and have begged 
his pardon for our no better success, we will 
earnestly implore his Majesty's help, and that 
he will please to send us more force and power, 
and some gallant and well-spoken commander 
to head them; that so his Majesty may not 
lose the benefit of these his good beginnings, 
but may complete his conquest upon the town 
of Mansoul." 

To this speech of the noble Captain Con- 
viction they as one man consented, and agreed 
that a petition should forthwith be drawn up 



396 



BUNYAN'S COMPLETE WORKS. 



and sent by a fit man away to Shaddai with 
speed. The contents of the petition were 
thus : 

" Most gracious and glorious King, the Lord 
of the best world and the builder of the town 
of Mansoul ! we have, dread Sovereign, at thy 
commandment, put our lives in jeopardy, and 
at thy bidding made a war upon the famous 
town of Mansoul. When we went up against 
it, we did, according to our commission, first 
oner conditions of peace unto it; but they, 
great King, set light by our counsel and would 
none of our reproof ; they were for shutting of 
their gates and for keeping us out of the town. 

" They also mounted their guns, they sallied 
out upon us, and have done us what damage 
they could, but we pursued them with alarm 
upon alarm, requiting of them with such ret- 
ribution as was meet, and have done some exe- 
cution upon the town. 

" Diabolus, Incredulity, and Will-be-will are 
the great doers against us ; now we are in our 
winter quarters, but so as that we do yet with 
an high hand molest and distress the town. 

" Once, as we think, had we had but one 
substantial friend in the town, such as would 
but have seconded the sound of our summons 
as they ought, the people might have yielded 
themselves ; but there were none but enemies 
there, nor any to speak in behalf of our Lord 
to the town ; wherefore, though we have done 
as we could, yet Mansoul abides in a state of 
rebellion against thee. 

" Now, King of kings, let it please thee to 
pardon the unsuccessfulness of thy servants, 
who have been no more advantageous in so 
desirable a work as the conquering of Man- 
soul is ; and send, Lord, as we now desire, 
more forces to Mansoul, that it may be sub- 
dued, and a man to head them that the town 
may both love and fear. 

" We do not thus speak because we are will- 
ing to relinquish the wars, (for we are for lay- 
ing of our bones against the place,) but that 
the town of Mansoul may be won for thy 
Majesty. We also pray thy Majesty, for ex- 
pedition in this matter, that after their con- 
quest we may be at liberty to be sent about 
other thy gracious designs. Amen." 

The petition, thus drawn up, was sent away 
with haste to the King by the hand of that 
good man, Mr. Love-to-Mansoul. 

When this petition was come to the palace 
of the King, who should it be delivered to but 
to the King's Son? So he took and read it, 
and because the contents of it pleased him 



well, he mended it, and also in some things 
added to the petition himself. So after he 
had made such amendments and additions as 
he thought convenient, with his own hand he 
carried it in to the King; to whom, when he 
had with obeisance delivered it, he put on 
authority, and spake to it himself. 

Now the King, at the sight of the petition, 
was glad, but how much more think you, 
when it was seconded by his Son ! It pleased 
him also to hear that his servants that had 
camped at Mansoul were so hearty in their work 
and so steadfast in their resolves, and that they 
had already got some ground upon the famous 
town of Mansoul. 

Wherefore the King called to him Emman- 
uel his Son, who said, Here am I, my Father. 
Then said the King, Thou knowest, as I do 
myself, the condition of the town of Mansoul, 
and what we have purposed, and what thou 
hast done to redeem it. Come now, therefore, 
my Son, and prepare thyself for the war, for 
thou shalt go to my camp at Mansoul. Thou 
shalt also there prosper and prevail, and con- 
quer the town of Mansoul. 

Then said the King's Son, Thy law is within 
my heart. I delight to do thy will. This is 
the day that I have longed for, and the work 
that I have waited for all this while. Grant 
me, therefore, what force thou shalt in thy 
wisdom think meet, and I will go, and will 
deliver from Diabolus and from his power thy 
perishing town of Mansoul. My heart has 
been often pained within me for the miserable 
town of Mansoul; but now it is rejoiced, but 
now it is glad ; and with that he leaped over 
the mountains for joy, saying, 

"I have not, in my heart, thought any 
thing too dear for Mansoul ; the day of ven- 
geance is in my heart for thee, my Mansoul ; 
and glad am I that thou my Father hast made 
me the Captain of their salvation ; and I will 
now begin to plague all those that have been 
a plague to my town of Mansoul, and will de- 
liver it from their hand." 

When the King's Son had said thus to his 
Father, it presently flew like lightning round 
about at court ; yea, it there became the only 
talk what Emmanuel was to go to do for the 
famous town of Mansoul. But you cannot 
think how the courtiers too were taken with 
the design of the Prince. Yea, so affected 
were they with this work and with the just- 
ness of the war that the highest lord and 
greatest peer of the kingdom did covet to 
have commissions under Emmanuel to go to 



THE HOLY WAR. 



397 



help to recover again to Shaddai the miser- 
able town of Mansoul. 

Then it was concluded that some should go 
and carry tidings to the camp that Emmanuel 
was to come to recover Mansoul, and that he 
would bring along with him so mighty and 
impregnable a force that he could not be re- 
sisted. But oh how ready were the high ones 
at court to run like lackeys to carry these 
tidings to the camp that was at Mansoul! 
Now when the captains perceived that the 
King would send Emmanuel his Son, and 
that it also delighted the Son to be sent on 
this errand by the great Shaddai his Father, 
they also, to show how they w r ere pleased 
at the thoughts of his coming, gave a shout 
that made the earth rend at the sound there- 
of ; yea, the mountains did answer again 
by echo, and Diabolus himself did totter and 
shake. 

For you must know that though the town 
of Mansoul itself was not much, if at all, con- 
cerned with the project, (for, alas for them ! 
they were woefully besotted, for they chiefly 
regarded their pleasure and their lusts,) yet 
Diabolus their governor was, for he had his 
spies continually abroad, who brought him 
intelligence of all things ; and they told him 
what was doing at court against him, and 
that Emmanuel would certainly come with a 
power to invade him. Nor was there any 
man at court nor peer of the kingdom that 
Diabolus so feared as this Prince. For if 
you remember I showed you before that Diab- 
olus had felt the weight of his hand already. 
So since it was he that was come, this made 
him the more afraid. Well, you see how I 
have told you that the King's Son was en- 
gaged to come from the court to save Man- 
soul, and that his Father had made him cap- 
tain of the forces. The time therefore of his 
setting forth being now expired, he addressed 
himself for his march, and taketh with him, for 
his power, five noble captains and their forces. 

The first was that famous captain, the noble 
Captain Credence ; his were the red colours, 
and Mr. Promise bare them ; and for a scut- 
cheon he had the holy lamb and golden 
shield. And he had ten thousand men at 
his feet. 

The second was that famous captain, the 
Captain Good-hope; his were blue colours. 
His standard-bearer was Mr. Expectation, 
and for a scutcheon he had the three golden 
anchors. And he had ten thousand men at 
his feet. 



The third captain was that valiant captain, 
the Captain Charity, whose standard-bearer was 
Mr. Pitiful. His were the green colours, and 
for his scutcheon he had three naked orphans 
embracing the bosom. And he had ten thou- 
sand men at his feet. 

The fourth was that gallant commander, the 
Captain Innocent, whose standard-bearer was 
Mr. Harmless. His were the white colours, 
and for his scutcheon he had the golden 
doves. 

The fifth was the truly loyal and well-be- 
loved captain, the Captain Patience, whose 
standard-bearer was Mr. Suffer-long. His 
were the black colours, and for a scutcheon he 
had three arrows through the golden heart. 

These were Emmanuel's captains, these their 
standard-bearers, their colours, and their scut- 
cheons, and these the men under their com- 
mand. So, as was said, the brave Prince took 
his march to go to the town of Mansoul. Cap- 
tain Credence led the van, and Captain Patience 
brought up the rear. So the other three with 
their men made up the main body, the Prince 
himself riding in his chariot at the head of 
them. 

But when they set out for their march, oh 
how the trumpets sounded, their armour glit- 
tered, and how the colours waved in the wind! 
The Prince's armour was all of gold, and it 
shone like the sun in the firmament. The 
captains' armour was of proof, and was in ap- 
pearance like the glittering stars. There were 
also some from the court that rode reformades, 
for the love that they had to the King Shaddai 
and for the happy deliverance of the town of 
Mansoul. 

Emmanuel also, when he had thus set for- 
ward to go to recover the town of Mansoul, 
took with him, at the commandment of his 
Father, fifty-four battering-rams, and twelve 
slings to whirl stones withal. Every one of 
these was made of pure gold, and these they 
carried with them in the heart and body of 
their army all along as they went to Mansoul. 

So they marched till they came within less 
than a league of the town, and there they lay 
till the first four captains came thither to ac- 
quaint him with matters. Then they took 
their journey to go to the town of Mansoul, 
and unto Mansoul they came. But when the 
old soldiers that were in the camp saw that 
they had new forces to join with, they again 
gave such a shout before the walls of the town 
of Mansoul that it put Diabolus into another 
fright. So they sat down before the town, not 



398 



BUNYAN'S COMPLETE WORKS. 



now as the other four captains did — to wit, 
against the gates of Mansoul only — but they 
environed it round on every side and beset it 
behind and before, that so now let Mansoul 
look which way it would, it saw force and 
power lie in siege against it. Besides, there 
were mounts cast up against it. 

The Mount Gracious was on the one side, 
and Mount Justice on the other. Farther, 
there were several small banks and advance 
grounds, as Plain-truth-hill and No-sin-banks, 
where many of the slings were placed against 
the town. Upon Mount Gracious were plauted 
four, and upon Mount Justice were placed as 
many ; and the rest were conveniently placed 
in several parts round about the town. Five 
of the best battering-rams — that is, of the 
biggest of them — were placed upon Mount 
Hearken, a mount cast up hard by Ear-gate, 
with intent to break that open. 

Now, when the men of the town saw the 
multitude of the soldiers that were come up 
against the place, and the rams and slings, and 
the mounts on which they were planted, to- 
gether with the glittering of the armour and 
the waving of their colours, they were forced 
to shift, and shift, and again to shift their 
thoughts; but they hardly changed for 
thoughts more stout, but rather for thoughts 
more faint. For though before they thought 
themselves sufficiently guarded, yet now they 
began to think that no man knew what would 
be their hap or lot. 

When the good Prince Emmanuel had thus 
beleaguered Mansoul, in the first place he 
hangs out the white flag, which he caused to 
be set up among the golden slings that were 
planted upon Mount Gracious. And this he 
did for two reasons : 1. To give notice to Man- 
soul that he could and would yet be gracious 
if they turned to him. 2. And that he might 
leave them the more without excuse should he 
destroy them, they continuing in their rebel- 
lion. 

So the white flag, with the three golden 
doves in it, was hanged out for two days to- 
gether, to give them time and space to con- 
sider. But they, as was hinted before, as if 
they were unconcerned, made no reply to the 
favourable signal of the Prince. 

Then he commanded and they set the red 
flag upon the mount called Mount Justice. It 
was the red flag of Captain Judgment, whose 
scutcheon was the burning fiery furnace. And 
this also stood waving before them in the wind 
for several days together. But look ! how they 



carried it under the white flag when that was 
hanged out, so they did also when the red one 
was ; and yet he took no advantage of them. 

Then he commanded again that his servant 
should hang out the black flag of defiance 
against them, whose scutcheon was the three 
burning thunderbolts. But as unconcerned 
was Mansoul at this as at those that went be- 
fore. But when the Prince saw that neither 
mercy nor judgment, nor execution of judg- 
ment would or could come near the heart of 
Mansoul, he was touched with much compunc- 
tion, and said, Surely this strange carriage of 
the town of Mansoul doth rather arise from 
ignorance of the manner and feats of war, 
than from a secret defiance of us and abhor- 
rence of their own lives ; or, if they know the 
manner of the war of their own, yet not the 
rites and ceremonies of the war in which we 
are concerned when I make wars upon mine 
enemy Diabolus. 

Therefore he sent to the town of Mansoul 
to let them know what he meant by those 
signs and ceremonies of the flag ; and also to 
know of them which of the things they would 
choose, whether grace and mercy, or judgment 
and the execution of judgment. All this 
while they kept their gates shut with locks, 
bolts, and bars, as fast as they could. Their 
guards also were doubled, and their watch 
made as strong as they could. Diabolus also 
did pluck up what heart he could to encour- 
age the town to make resistance. 

The townsmen also made answer to the 
Prince's messenger in substance according to 
that which follows : 

"Great sir, as to what by your messenger 
you have signified to us — whether we will ac- 
cept of your mercy or fall by your justice ? — 
we are bound by the law and custom of this 
place, and can give you no positive answer. 
For it is against the law, government, and the 
prerogative-royal of our king to make either 
peace or war without him. But this we will 
do : we will petition that our prince will come 
down to the wall, and there give you such 
treatment as he shall think fit and profitable 
for us." 

When the good Prince Emmanuel heard 
this answer, and saw the slavery and bondage 
of the people, and how much content they 
were to abide in the chains of the tyrant Diab- 
olus, it grieved him at the heart. And in- 
deed when at any time he perceived that any 
were contented under the slavery of the giant, 
he would be affected with it. 



THE HOLY WAR. 



399 



But to return again to our purpose. After 
the town had carried this news to Diabolus, 
and had told him moreover that the Prince 
that lay in the leaguer without the wall waited 
upon them for an answer, he refused and huffed 
as well as he could, but in heart he was afraid. 

Then, said he, I will go down to the gates 
myself and give him such an answer as I think 
fit. So he went down to Mouth-gate, and here 
addressed himself to speak to Emmanuel, (but 
in such language as the town understood not,) 
the contents whereof were as follow : 

" O thou great Emmanuel, Lord of all the 
world ! I know thee that thou art the Son of 
the great Shaddai. AVherefore art thou come 
to torment me and to cast me out of my pos- 
session? This town of Mansoul, as thou very 
well knowest, is mine, and that by a twofold 
right: 1. It is mine by right of conquest; I 
won it in the open field. And shall the prey 
be taken from the mighty, or the lawful captive 
be delivered? 2. This town of Mansoul is 
mine also by their subjection. They have 
opened the gates of their town unto me. They 
have sworn fidelity to me, and have openly 
chosen me to be their king. They have also 
given their castle into my hands; yea, they 
have put the whole strength of Mansoul under 
me. 

" Moreover, this town of Mansoul hath dis- 
avowed thee ; yea, they have cast thy law, thy 
name, thy image, and all that is thine behind 
their back ; and have accepted and set up in 
their room my law, my name, my image, and 
all that ever is mine. Ask else thy captains, 
and they will tell thee that Mansoul hath, in 
answer to all their summons, shown love and 
loyalty to me, but always disdain, despite, con- 
tempt, and scorn to thee and thine. Now thou 
art the Just One and the holy, (and shouldst 
do no iniquity;) depart then, I pray thee, there- 
fore, from me, and leave me to my just inher- 
itance peaceably." 

This oration was made in the language of 
Diabolus himself. For although he can, to 
every man, speak in their own language, (else 
he could not tempt them all as he does,) yet 
he has a language proper to himself, and it is 
the language of the infernal cave or black pit. 

Wherefore the town of Mansoul (poor 
hearts!) understood him not, nor did they see 
how he crouched and cringed while he stood 
before Emmanuel their Prince. 

Yea, they all this while took him to be one 
of that power and force that by no means could 
be resisted. Wherefore, while he was thus 



entreating that he might have yet his residence 
there, and that Emmanuel would not take it 
from him by force, the inhabitants boasted even 
of his valour, saying, Who is able to make war 
with him ? 

Well, when this pretended king had made 
an end of what he would say, Emmanuel, the 
golden Prince, stood up and spake ; the con- 
tents of whose words follow : 

" Thou deceiving one," said he, " I have, in 
my Father's name, in my own name, and on 
the behalf and for the good of this wretched 
town of Mansoul, somewhat to say unto thee. 
Thou pretendest a right, a lawful right, to the 
deplorable town of Mansoul, when it is most 
apparent to all my Father's court that the en- 
trance which thou hast obtained in at the gates 
of Mansoul was through thy lies and falsehood. 
Thou beliedst my Father and thou beliedst his 
law, and so deceivedst the people of Mansoul. 
Thou pretendest that the people have accepted 
thee for their king, their captain, and right 
liege lord, but that also was by the exercise of 
deceit and guile. ISTow, if lying, wiliness, sin- 
ful craft, and all manner of horrible hypocrisy 
will go in my Father's court (in which court 
thou must be tried) for equity and right, then 
will I confess unto thee that thou hast made a 
lawful conquest. But, alas ! what thief, what 
tyrant, what devil is there that may not con- 
quer after this sort ? But I can make it appear, 
O Diabolus, that thou, in all thy pretences to 
a conquest of Mansoul, hast nothing of truth 
to say. Thinkest thou this to be right, that 
thou didst put the lie upon my Father, and 
madest him to Mansoul the greatest deluder in 
the world ? And what sayest thou to thy per- 
verting, knowingly, the right purport and in- 
tent of the law ? Was it good also that thou 
madest a prey of the innocency and simplicity 
of the now miserable town of Mansoul ? Yea, 
thou didst overcome Mansoul by promising to 
them happiness in their transgressions against 
my Father's law, when thou knowest, and 
couldest not but know hadst thou consulted 
nothing but thine own experience, that that 
was the way to undo them. Thou hast also 
thyself, (0 thou master of enmity !) of despite, 
defaced my Father's image in Mansoul, and 
set up thy own in its place, to the great con- 
tempt of my Father, the heightening of thy 
sin, and to the intolerable damage of the per- 
ishing town of Mansoul. 

" Thou hast moreover (as if all these were but 
little things with thee) not only deluded and 
undone this place, but by thy lies and fraud- 



400 



BUNYAN'S COMPLETE WORKS. 



ulent carriage hast set them against their own 
deliverance. How hast thou stirred them up 
against my Father's captains, and made them 
to fight against those that were sent of him to 
deliver them from their bondage! All these 
things, and very many more, thou hast done 
against thy light, and in contempt of my Father 
and of his law ; yea, and with design to bring 
under his displeasure for ever the miserable 
town of Mansoul. I am therefore come to 
avenge the wrong that thou hast done to my 
Father, and to deal with thee for the blasphe- 
mies wherewith thou hast made poor Mansoul 
blaspheme his name. Yea, upon thy head, 
thou prince of the infernal cave, will I require 
it. 

As for myself, Diabolus, I am come against 
thee by lawful power, and to take by strength 
of hand this town of Mansoul out of thy burn- 
ing fingers. For this town of Mansoul is 
mine, O Diabolus, and that by undoubted 
right, as all shall see that will diligently search 
the most ancient and most authentic records ; 
and I will plead my title to it to the confusion 
of thy face. 

First, For the town of Mansoul, my Father 
built and did fashion it with his hand. The 
palace also that is in the midst of that town he 
built it for his own delight. This town of 
Mansoul, therefore, is my Father's, and that 
by the best of titles ; and he that gainsays the 
truth of this must lie against his soul. 

Secondly, O thou master of the lie, this town 
of Mansoul is mine — 

1. For that I am my Father's heir, his first- 
born, and the only delight of his heart. I am 
therefore come up against thee in mine own 
right, even to recover mine own inheritance 
out of thine hand. 

2. But, further : as I have right and title to 
Mansoul by being my Father's heir, so I have 
also by my Father's donation. His it was, and 
he gave it me ; nor have I at any time offended 
my Father that he should take it from me and 
give it thee. Nor have I been forced, by play- 
ing the bankrupt, to sell, or set to sale to thee, 
my beloved town of Mansoul. Mansoul is my 
desire, my delight, and the joy of my heart. 
But, 

3. Mansoul is mine by right of purchase. I 
have bought it, (O Diabolus,) I have bought it 
to myself. Now, since it was my Father's and 
mine, as I wsjs his heir, and since also I have 
made it mine by virtue of a great purchase, it 
followeth that by all lawful right the town of 
Mansoul is mine, and that thou art an usurper, 



a tyrant and traitor in thy holding possession 
thereof. Now the cause of my purchasing of 
it was this : Mansoul had trespassed against 
my Father. Now my Father had said that in 
the day that they broke his law they should 
die. Now it is more possible for heaven and 
earth to pass away than for my Father to break 
his word. Wherefore, when Mansoul had 
sinned indeed by hearkening to thy lie, I put 
in and became a surety to my Father, body for 
body, and soul for soul, that I would make 
amends for Mansoul's transgressions; and my 
Father did accept thereof. So when the time 
appointed was come I gave body for body, soul 
for soul, life for life, blood for blood, and so re- 
deemed my beloved Mansoul. 

4. Nor did I do this to the halves ; my 
Father's law and justice, that were both con- 
cerned in the threatening upon transgression, 
are both now satisfied and very well content 
that Mansoul should be delivered. 

5. Nor am I come out this day against thee 
but by commandment of my Father ; it was he 
that said unto me, Go down and deliver Man- 
soul. 

Wherefore be it known unto thee, thou 
fountain of deceit, and be it also known to the 
foolish town of Mansoul, that I am not come 
against thee this day without my Father. 

"And now" (said the golden-headed Prince) 
" I have a word to the town of Mansoul." But 
as soon as mention was made that he had a 
word to speak to the besotted town of Mansoul 
the gates were double guarded, and all men 
commanded not to give him audience. So he 
proceeded, and said: "0 unhappy town of 
Mansoul ! I cannot but be touched with pity 
and compassion for thee. Thou hast accepted of 
Diabolus for thy king, and art become a nurse 
and minister of Diabolonians against thy Sov- 
ereign Lord. Thy gates thou hast opened to 
him, but hast shut them fast against me ; thou 
hast given him a hearing, but hast stopped 
thine ears at my cry; he brought to thee thy 
destruction, and thou didst receive both him 
and it ; I am come to thee bringing salvation, 
but thou regardest me not. Besides, thou 
hast, as with sacrilegious hands, taken thyself, 
with all that was mine in thee, and hast given 
all to my foe and to the greatest enemy my 
Father has. You have bowed and subjected 
yourselves to him ; you have vowed and sworn 
yourselves to be his. Poor Mansoul ! what 
shall I do unto thee? Shall I save thee? 
Shall I destroy thee ? What shall I do unto 
thee? Shall I fall upon thee and grind thee 



THE HOLY WAR. 



401 



to powder, or make thee a monument of the 
richest grace? What shall I do unto thee? 
Hearken, therefore, thou town of Mansoul — 
hearken to my word and thou shalt live. I 
am merciful, Mansoul, and thou shalt find me 
so. Shut me not out of thy gates. 

" O Mansoul ! neither is my commission nor 
inclination to do thee any hurt; why fliest 
thou so .fast from thy friend, and stickest so 
close to thine enemy ? Indeed I would have 
thee, because it becomes thee, to be sorry for 
thy sin ; but do not despair of life : this great 
force is not to hurt thee, but to deliver thee 
from thy bondage and to reduce thee to thy 
obedience. 

" My commission indeed is to make a war 
upon Diabolus thy king, and upon all Diab- 
olonians with him ; for he is the strong man 
armed that keeps the house, and I will have 
him out ; his spoils I must divide, his armour 
I must take from him, his hold I must cast 
him out of, and make it an habitation for my- 
self. And this, O Mansoul, shall Diabolus 
know, when he shall be made to follow me in 
chains, and when Mansoul shall rejoice to see 
it so. 

" I could, would I now put forth my might, 
cause that forthwith he should leave you and 
depart; but I have it in my heart so to deal 
with him as that the justice of the war that I 
shall make upon him may be seen and ac- 
knowledged by all. He hath taken Mansoul 
by fraud, and keeps it by violence and deceit, 
and I will make him bare and naked in the 
eyes of all observers. 

"All my words are true; I am mighty to 
save, and w T ill deliver my Mansoul out of his 
hand." 

This speech was intended chiefly for Man- 
soul, but Mansoul would not have the hearing 
of it. They shut up Ear-gate, they barrica- 
doed it up, they kept it locked, and bolted; 
they set a guard thereat, and commanded that 
no Mansoulian should go out to him, nor that 
any from the camp should be admitted into 
the town. All this they did, so horribly had 
Diabolus enchanted them to do and seek to do 
for him against their rightful Lord and Prince ; 
wherefore no man, nor voice, nor sound of man 
that belonged to the glorious host was to come 
into the town. 

So when Emmanuel saw that Mansoul was 
thus involved in sin, he calls his army to- 
gether, since now also his words were despised, 
and gave out a commandment throughout all 
his host to be ready against the time appointed. 
26 



Now, forasmuch as there was no way lawfully 
to take the town of Mansoul but to get in by 
the gates, and at Ear-gate as the chief, there- 
fore he commanded his captains and com- 
manders to bring their rams, their slings, and 
their men, and to place them at Eye-gate and 
Ear-gate, in order to his taking the town. 

When Emmanuel had put all things in a 
readiness to give Diabolus battle, he sent again 
to know of the town of Mansoul if in a peace- 
able manner they would yield themselves, or 
whether they were yet resolved to put him to 
try the utmost extremity. Then they, together 
with Diabolus their king, called a council of 
war, and resolved upon certain propositions 
that should be offered to Emmanuel, if he 
would accept thereof; so they agreed, and 
then the next was, Who should be sent on this 
errand? Now there was in the town of Man- 
soul an old man, a Diabolonian, and his name 
was Mr. Loth-to-stoop, a stiff man in his way, 
and a great doer for Diabolus : him therefore 
they sent, and put into his mouth what he 
should say. So he went and came to the camp 
to Emmanuel ; and when he was come a time 
was appointed to give him audience. So at 
the time he came, and after a Diabolonian 
ceremony or two, he thus began and said: 
"Great sir, that it may be known unto all men 
how good-natured a prince my master is, he 
hath sent me to tell your lordship that he is 
very willing, rather than go to war, to deliver 
up into your hands one-half of the town of 
Mansoul. I am therefore to know if your 
Mightiness will accept of this proposition." 

Then said Emmanuel, " The whole is mine 
by gift and purchase, wherefore I will never 
lose one-half." 

Then said Mr. Loth-to-stoop, "Sir, my 
master hath said that he will be content that 
you shall be the nominal and titular Lord of 
all, if he may possess but a part." 

Then Emmanuel answered, "The whole is 
mine really, not in name and word only; 
wherefore I will be the sole Lord and pos- 
sessor of all, or of none at all, of Mansoul." 

Then Mr. Loth-to-stoop said again, " Sir, be- 
hold the condescension of my master ! He says 
that he will be content if he may but have as- 
signed to him some place in Mansoul as a place 
to live, privately in, and you shall be Lord of 
all the rest," 

Then said the golden Prince, "All that the 
Father giveth me shall come to me ; and of all 
that he hath given me I will lose nothing, no, 
not a hoof nor a hair. I will not therefore 



402 



BUJVYAN'S COMPLETE WORKS. 



grant him, no, not the least corner in Mansoul 
to dwell in ; I will have all to myself." 

Then Loth-to-stoop said again, "But, sir, 
suppose that my Lord should resign the whole 
town to you, only with this proviso, that he 
sometimes, when he comes into this country, 
may, for old acquaintance' sake, be entertained 
as a wayfaring man for two days, or ten days, 
or a month, or so? May not then this small 
matter be granted?" 

Then said Emmanuel, "No: he came as a 
wayfaring man to David, nor did he stay long 
with him, and yet it had like to have cost 
David his soul. I will not consent that he 
ever should have any harbour more there." 

Then said Mr. Loth-to-stoop, " Sir, you seem 
to be very hard. Suppose my master should 
yield to all that your Lordship hath said, pro- 
vided that his friends and kindred in Mansoul 
may have liberty to trade in the town and to 
enjoy their present dwellings ? May not that 
be granted, sir?" 

Then said Emmanuel, " No ; that is contrary 
to my Father's will; for all and all manner of 
Diabolonians that now are or that at any time 
shall be found in Mansoul shall not only lose 
their lands and liberties, but also their lives." 

Then said Mr. Loth-to-stoop again, "But, 
sir, may not my master and great lord, by let- 
ters, by passengers, by accidental opportuni- 
ties, and the like, maintain, if he shall deliver 
up all unto thee, some kind of old friendship 
with Mansoul?" 

Emmanuel answered, "No, by no means, 
forasmuch as any such fellowship, friendship, 
intimacy, or acquaintance, in what way, sort, or 
mode soever maintained, will tend to the cor- 
rupting of Mansoul, the alienating of their af- 
fections from me, and the endangering of their 
peace with my Father." 

Mr. Loth-to-stoop yet added further, saying, 
" But, great sir, since my master hath many 
friends, and those that are dear to him, in 
Mansoul, may he not, if he shall depart from 
them, even of his bounty and good nature be- 
stow upon them, as he sees fit, some tokens of 
his love and kindness that he had for them, to 
the end that Mansoul, when he is gone, may 
look upon such tokens of kindness once re- 
ceived from their old friend, and remember 
him who Was once their king, and the merry 
times that they sometimes enjoyed one with 
another while he and they lived in peace to- 
gether?" 

Then said Emmanuel, " No ; for if Mansoul 
come to be mine I shall not admit of nor con- 



sent that there should be the least scrap, shred, 
or dust of Diabolus left behind as tokens or 
gifts bestowed upon any in Mansoul, thereby 
to call to remembrance the horrible communion 
that was betwixt them and him." 

" Well, sir," said Mr. Loth-to-stoop, " I have 
one thing more to propound, and then I am 
got to the end of my commission : Suppose 
that when my master is gone from Mansoul 
any that yet shall live in the town should have 
such business of high concerns to do that if 
they be neglected the party shall be undone ; 
and suppose, sir, that nobody can help in that 
case so well as my master and lord ? May not 
now my master be sent for upon so urgent an 
occasion as this? Or if he may not be ad- 
mitted into the town, may not he and the 
person concerned meet in some of the villages 
near Mansoul, and there lay their heads to- 
gether and there consult of matters ?" 

This was the last of those ensnaring proposi- 
tions that Mr. Loth-to-stoop had to propound 
to Emmanuel on behalf of his master Diab- 
olus ; but Emmanuel would not grant it, for 
he said, " There can be no case, or thing, or 
matter fall out in Mansoul, when thy master 
shall be gone, that may not be solved by my 
Father ; besides, it will be a great disparage- 
ment to my Father's wisdom and skill to 
admit any from Mansoul to go out to Diabolus 
for advice, when they are bid before, in every- 
thing, by prayer and supplication to let their 
request be made known to my Father. Further, 
this, should it be granted, would be to grant 
that a door should be set open for Diabolus 
and the Diabolonians in Mansoul to hatch and 
plot and bring to pass treasonable designs, to 
the grief of my father and me, and to the utter 
destruction of Mansoul." 

When Mr. Loth-to-stoop had heard this an- 
swer, he took his leave of Emmanuel and 
departed, saying that he would carry his word 
to his master concerning this whole affair. So 
he departed, and came to Diabolus to Mansoul, 
and told him the whole of the matter, and how 
Emmanuel would not admit, no not by any 
means, that he, when he was once gone out, 
should for ever have any thing more to do 
either in or with any that are of the town of 
Mansoul. When Mansoul and Diabolus had 
heard this relation of things, they with one 
consent concluded to use their best endeavours 
to keep Emmanuel out of Mansoul, and sent 
old Ill-pause, of whom you have heard before, 
to tell the Prince and his captains so. So the 
old gentleman came up to the top of Ear-gate, 



THE HOLY WAR. 



403 



aid culled to the camp for a hearing;; to whom, 
when they gave audience, he said, "I have in 
commandment from my high lord to bid you 
to tell it to your Prince Emmanuel that Man- 
soul and their king are resolved to stand and 
mil together, and that it is in vain for your 
Prince to think of ever having of Mansoul in 
his hand, unless he can take it by force." So 
some went and told to Emmanuel what old 
Ill-pause, a Diabolonian in the town of Man- 
soul, had said. Then said the Prince, " I must 
try the power of my sword, for I will not, for 
all the rebellions and repulses that Mansoul 
has made against me, raise my siege and de- 
part, but will assuredly take my Mansoul and 
deliver it from the hand of her enemy." And 
with that he gave out a commandment that 
Captain Boanerges, Captain Conviction, Cap- 
tain Judgment, and Captain Execution should 
forthwith march up to Ear-gate, with trumpets 
sounding, colours flying, and with shouting 
for the battle. Also he would that Captain 
Credence should join himself with them. Em- 
manuel moreover gave orders that Captain 
Good-hope and Captain Charity should draw 
themselves up before Eye-gate. He bid also 
that the rest of his captains and their men 
should place themselves, for the best of their 
advantage against the enemy, round about the 
town ; and all was done as he had commanded. 
Then he bid that the word should be given 
forth, and the word was at that time Emman- 
uel. Then was an alarm sounded, and the 
battering-rams were played, and the slings did 
whirl stones into the town amain ; and thus the 
battle began. Now Diabolus himself did man- 
age the townsmen in the war, and that at every 
gate ; wherefore their resistance was the more 
forcible, hellish, and offensive to Emmanuel. 
Thus was the good Prince engaged and enter- 
tained by Diabolus in Mansoul for several 
days together. And a sight worth seeing it 
was to behold how the captains of Shaddai 
behaved themselves in this war. 

And first, for Captain Boanerges, (not to 
undervalue the rest,) he made three most fierce 
assaults, one after another, upon Ear-gate, to 
the shaking of the posts thereof. Captain 
Conviction, he also made up as fast with 
Boanerges as possibly he could, and both dis- 
cerning that the gate began to yield, they com- 
manded that the rams should still be played 
against it. Now Captain Conviction, going up 
very near to the gate, was with very great 
force driven back, and received three wounds 
in the mouth. And those that rode reform- 



ades, they went about to encourage the cap- 
tains. 

For the valour of the two captains made 
mention of before, the Prince sent for them to 
his pavilion, and commanded that awhile they 
should rest themselves, and that with some- 
what they should be refreshed. Care was also 
taken for Captain Conviction that he should 
be healed of his wounds. The Prince also 
gave to each of them a chain of gold, and bid 
them yet be of good courage. 

Nor did Captain Good-hope nor Captain 
Charity come behind in this most desperate 
fight, for they so well did behave themselves 
at Eye-gate that they had almost broken it 
quite open. These also had a reward from 
their Prince, as also had the rest of the cap- 
tains, because they did valiantly around about 
the town. 

In this engagement several of the officers of 
Diabolus were slain, and some of the townsmen 
wounded. For among the officers there was 
one Captain Boasting slain. This Boasting 
thought that nobody could have shaken the 
posts of Ear-gate nor have shaken the heart 
of Diabolus. Next to him there was one 
Captain Secure slain : this Secure used to say 
that the blind and lame in Mansoul were able 
to keep the gates of the town against Emman- 
uel's army. This Captain Secure did Captain 
Conviction cleave down the head with a two- 
handed sword, when he received himself three 
wounds in his mouth. 

Besides these there w r as one Captain Brag- 
man, a very desperate fellow, and he was cap- 
tain over a band of those that threw fire- 
brands, arrows and death ; he also received by 
the hand of Captain Good-hope at Eye-gate a 
mortal wound in the breast. 

There was moreover one Mr. Feeling, but 
he was no captain, but a great stickler to en- 
courage Mansoul to rebellion : he received a 
wound in the eye by the hand of one of Boa- 
nerges' soldiers, and had by the captain him- 
self been slain but that he made a sudden 
retreat. 

But I never saw Will-be-will so cfaunted 
in all my life : he was not able to do as he 
was wont, and some say that he also re- 
ceived a wound in the leg, and that some of 
the men in the Prince's army have certainly 
seen him limp as he afterwards w r alked on the 
wall. 

I shall not give you a particular account 
of the names of the soldiers that were slain 
in the town, for many were maimed, and 



404 



BUNYAN'S COMPLETE WORKS. 



wounded, and slain ; for when they saw that 
the posts of Ear-gate did shake and Eye-gate 
was wellnigh broken open, and also that their 
captains were slain, this took away the hearts of 
many of the Diabolonians ; they fell also by the 
force of the shot that were sent by the golden 
slings into the midst of the town of Mansoul. 

Of the townsmen there was one Love-no- 
good; he was a townsman, but a Diabolo- 
nian: he also received his mortal wound in 
Mansoul, but he died not very soon. 

Mr. Ill-pause also, who was the man that 
came along with Diabolus when at first he 
attempted the taking of Mansoul, he also re- 
ceived a grievous wound in the head ; some 
say that his brain-pan was cracked ; this I 
have taken notice of, that he was never after 
this able to do that mischief to Mansoul as he 
had done in times past. Also, old Prejudice 
and Mr. Anything fled. 

Now when the battle was over the Prince 
commanded that yet once more the white flag 
should be set upon Mount Gracious in sight 
of the town of Mansoul, to show that yet Em- 
manuel had grace for the wretched town of 
Mansoul. 

When Diabolus saw the white flag hanged 
out again, and knowing that it was not for 
him, but Mansoul, he cast in his mind to play 
another prank — to wit, to see if Emmanuel 
would raise his siege and be gone upon a 
promise of reformation. So he comes down 
to the gate one evening, a good while after 
the sun was gone down, and calls to speak 
with Emmanuel, who presently comes down 
to the gate, and Diabolus said unto him : 

"Forasmuch as thou makest it appear by 
thy white flag that thou art wholly given to 
peace and quiet, I thought meet to acquaint 
thee that we are ready to accept thereof upon 
terms which thou mayest admit. 

" I know that thou art given to devotion, 
and that holiness pleases thee ; yea, that thy 
great end in making war upon Mansoul is that 
it may be an holy habitation. Well, draw off 
thy forces from the town and I will bend Man- 
soul to thy bow. 

" First, I will lay down all acts of hostility 
against thee, and will be willing to become 
thy deputy, and will, as I have formerly been 
against thee, now serve thee in the town of 
Mansoul. And more particularly, 

" 1. I will persuade Mansoul to receive thee 
for their Lord, and I know that they will do it 
sooner when they shall understand that I am 
thy deputy. 



" 2. I will show them wherein they have 
erred, and that transgression stands in the way 
to life. 

"3. I will show them the holy law unto 
which they must conform, even that which 
they have broken. 

" 4. I will press upon them the necessity of 
a reformation according to law. 

"5. And moreover, that none of these 
things may fail, I myself, at my own proper 
cost and charge, will set up and maintain 
a sufficient ministry, besides lectures, in 
Mansoul. 

"6. Thou shalt receive as a token of our 
subjection to thee, continually year by year, 
what thou shalt think fit to lay and levy upon 
us in token of such subjection to thee." 

Then said Emmanuel to him, " O full of 
deceit, how movable are thy ways! How 
often hast thou changed and rechanged, if so 
be thou mightest still keep possession of my 
Mansoul, though, as has been plainly declared 
before, I am the right heir thereof! Often 
hast thou made thy proposals already, nor is 
this last a whit better than they. And failing 
to deceive when thou showedst thyself in thy 
black, thou hast now transformed thyself into 
an angel of light, and wouldst, to deceive, be 
now as a minister of righteousness. 

" But know thou, Diabolus, that nothing 
must be regarded that thou canst propound, 
for nothing is done by thee but to deceive ; 
thou neither hast conscience to God nor love 
to the town of Mansoul ; whence, then, should 
these thy sayings arise but from sinful craft 
and deceit? He that can list and will pro- 
pound what he pleases, and that therewith he 
may destroy them that believe him, is to be 
abandoned, with all that he shall say. But 
if righteousness be such a beauty-spot in thine 
eyes now, how is it that wickedness was so 
closely stuck to by thee before ? But this by 
the by. 

"Thou talkest now of a reformation in 
Mansoul, and that thou thyself, if I please, 
will be at the head of that reformation, all 
the while knowing that the greatest profici- 
ency that man can make in the law, and the 
righteousness thereof, will amount to no more 
for the taking away of the curse from Mansoul 
than just nothing at all; for a law being 
broken by Mansoul, that had before, upon a 
supposition of the breach thereof, a curse pro- 
nounced against it for it of God, can never, by 
its obeying the law, deliver itself therefrom, 
(to say nothing of what a reformation is like 



THE HOLY WAR. 



405 



to be set up in Mansoul when the devil is be- 
come the corrector of vice.) Thou knowest 
that all that thou hast now said in this matter 
is nothing but guile and deceit, and as jt was 
the first, so is it the last card that thou hast to 
play. Many there be that discern thee when 
thou showest them thy cloven foot, but in thy 
white, thy light, and in thy transformation 
thou art seen but of a few. But thou shalt 
not do thus with my Mansoul, Diabolus, for 
I do still love my Mansoul. 

"Besides, I am not come to put Mansoul 
upon works to live thereby, (should I do so, I 
should be like unto thee,) but I am come that 
by me, and by what I have and shall do for 
Mansoul, they may to my Father be reconciled, 
though by their sin they have provoked him to 
anger, and though by the law they cannot ob- 
tain mercy. 

"Thou talkest of subjecting this town to 
good when none desireth it at thy hands. I 
am sent by my Father to possess it myself, and 
to guide it by the skilfulness of my hands into 
such a conformity to him as shall be pleasing 
in his sight. I will therefore possess it my- 
self. I will dispossess and cast thee out. I 
will set up mine own standard in the midst 
of them. I will also govern them by new laws, 
new officers, new motives, and new ways ; yea, 
I will pull down this town and build it again, 
and it shall be as though it had not been, and 
it shall be the glory of the whole universe." 

When Diabolus heard this, and perceived 
that he was discovered in all his deceits, he 
was confounded and utterly put to a nonplus ; 
but having in himself the fountains of iniq- 
uity, rage, and malice against both Shaddai 
and his Son, and the beloved town of Mansoul, 
what doth he but strengthen himself what he 
could to give fresh battle to the noble Prince 
Emmanuel? So, then, now we must have 
another fight before the town of Mansoul is 
taken. Come up, then, to the mountains, you 
that love to see military actions, and behold by 
both sides how the fatal blow is given, while 
one seeks to hold and the other seeks to make 
himself master of the famous town of Man- 
soul. 

Diabolus therefore withdrew himself from 
the walls to his fort that was in the heart of 
the town of Mansoul; Emmanuel also re- 
turned to the camp, and both of them, after 
their divers ways, put themselves into a pos- 
ture fit to give battle one to another. 

Diabolus, as filled with despair of retaining 
in his hands the famous town of Mansoul, re- 



solved to do what mischief he could (if indeed 
he could do any) to the army of the Prince 
and to the famous town of Mansoul, (for, alas ! 
it was not the happiness of the silly town of 
Mansoul that was designed by Diabolus, but 
the utter ruin and overthrow thereof,) as now 
is enough in view. Wherefore he commands 
his officers that they should then, when they 
saw that they could hold the town no longer, 
do it what harm and mischief they could, 
rending and tearing men, women, and children. 
For, said he, we had better quite demolish the 
place and leave it a ruinous heap than that it 
should be an habitation for Emmanuel. 

Emmanuel, again knowing that the next 
battle would issue in his being made master of 
the place, gave out a royal commandment to 
all his officers, high captains, and men of war 
to be sure and show themselves men of war 
against Diabolus and all Diabolonians, but 
favourable, merciful and meek to all the old 
inhabitants of Mansoul. Bend therefore, said 
the noble Prince, the hottest front of the bat- 
tle against Diabolus and his men. 

So the day being come, the command was 
given, and the Prince's men did bravely stand 
to their arms, and did, as before, bend their 
forces against Ear-gate and Eye-gate. The 
word was then, "Mansoul is won." So they 
made their assault upon the town. Diabolus, 
also, as fast as he could with the main of his 
power, made resistance from within, and his 
high lords and chief captains for a time fought 
very cruelly against the Prince's army. 

But after three or four notable charges by the 
Prince and his noble captains, Ear-gate was 
broken open, and the bars and bolts wherewith 
it was used to be fast shut up against the Prince 
were broken into a thousand pieces. Then did 
the Prince's trumpets sound, the captains shout, 
the town shake, and Diabolus retreat to his 
hold. Well, when the Prince's forces had 
broken open the gate, himself came up, and 
did set up his throne in it; also he set his 
standard upon a mount that his men had be- 
fore cast up to place the mighty slings thereon. 
The mount was called Mount Hear-well ; there, 
therefore, the Prince abode — to wit, hard by 
the going in at the gate. He commanded also 
that the golden slings should yet be played 
upon the town, especially against the castle, 
because for shelter thither was Diabolus re- 
treated. Now from Ear-gate the street was 
straight, even to the house of him who was re- 
corder before Diabolus took the town; and 
hard by his house stood the castle, which Diab- 



406 



BUNYAN'S COMPLETE WORKS. 



olus for a long time had made his irksome 
den. The captains therefore did quickly clear 
that street by the use of their slings, so that 
way was made up to the heart of the town. 
Then did the Prince command that Captain 
Boanerges, Captain Conviction, and Captain 
Judgment should forthwith march up the town 
to the old gentleman's gate. Then did the 
captains in most warlike manner enter into 
the town of Mansoul, and marching in with 
flying colours they came up to the recorder's 
house, (and that was almost as strong as the 
castle.) Battering-rams they took also with 
them to plant against the castle-gates. When 
they were come to the house of Mr. Conscience, 
they knocked and demanded entrance. Now 
the old gentleman, not knowing as yet fully 
their design, kept his gates shut all the time of 
this fight. Wherefore Boanerges demanded en- 
trance at his gates, and no man making answer, 
he gave it one stroke with the head of a ram, and 
this made the old gentleman to shake and his 
house to tremble and totter. Then came Mr. 
Recorder down to the gate, and, as well as he 
could with quivering lips, he asked, Who was 
there ? Boanerges answered, We are the captains 
and commanders of the great Shaddai and of 
the blessed Emmanuel his Son, and we demand 
possession of your house for the use of our 
noble Prince. And with that the battering- 
ram gave the gate another shake : this made 
the old gentleman tremble the more, yet he 
durst not but open the gate : then the King's 
forces marched in — namely, the three brave 
captains mentioned before. Now the record- 
er's house was a place of much convenience 
for Emmanuel, not only because it was near to 
the castle and strong, but also because it was 
large and fronted the castle, the den where 
now Diabolus was ; for he was now afraid to 
come out of his hold. As for Mr. Recorder, 
the captains carried it very reservedly to him ; 
as yet he knew nothing of the great designs of 
Emmanuel, so that he did not know what judg- 
ment to make nor what would be the end of 
such thundering beginnings. It was also 
noised in the town how the recorder's house 
was possessed, his rooms taken up, and his 
palace made the seat of war; and no sooner 
was it noised abroad but they took the alarm 
as warmly, and gave it out to others of his 
friends, (and as you know a snowball loses 
nothing by rolling ;) so in little time the whole 
town was possessed that they must expect 
nothing from the Prince but destruction ; and 
the ground of the business was this : The re- 



corder was afraid, the recorder trembled, and 
the captains carried it strangely to the re- 
corder. 80 many came to see, but when they 
with their own eyes did behold the captains in 
the palace, and their battering-rams ever play- 
ing at the castle-gates to beat them down, they 
were riveted in their fears and it made them 
all in amaze. And, as I said, the man of the 
house would increase all this ; for, whoever 
came to him or discoursed with him, nothing 
would he talk of, tell them, or hear but that 
death and destruction now attended Mansoul. 

For, quoth the old gentleman, you are all of 
you sensible that we all have been traitors to 
that once despised but now famously victorious 
and glorious Prince Emmanuel. For he now, 
as you see, doth not only lie in close siege about 
us, but hath forced his entrance in at our gates : 
moreover Diabolus flies before him, and he 
hath, as you behold, made of my house a gar- 
rison against the castle where he is. I, for my 
part, have transgressed greatly, (and he that is 
clean it is well for him) — but, I say, I have 
transgressed greatly in keeping silence when I 
should have spoken, and in perverting justice 
when I should have executed the same. True, 
I have suffered something at the hands of 
Diabolus for taking part with the laws of King 
Shaddai, but that, alas! what will that do? 
Will that make compensation for the rebellions 
and treasons that I have done, and have suffer- 
ed without gainsaying to be committed, in the 
town of Mansoul? Oh I tremble to think 
what will be the end of this so dreadful and 
so ireful a beginning ! 

Now while these brave captains were thus 
busy in the house of the old recorder, Captain 
Execution was as busy in other parts of the 
town in securing the back streets and the walls. 
He also hunted the Lord Will-be-will sorely, 
and suffered him not to rest in any corner. He 
pursued him so hard that he drove his men 
from him, and made him glad to thrust his 
head into a hole. Also this mighty warrior 
did cut three of the Lord Will-be-will's officers 
down to the ground : one was old Mr. Preju- 
dice, he that had his crown cracked in the 
mutiny ; this man was made by my Lord Will- 
be-will keeper of Ear-gate, and fell by the 
hand of Captain Execution. There was also 
one Mr. Backward-to-all-but-naught, and he 
also was one of Lord Will-be-will's officers, 
and was the captain of the two guns that once 
were mounted on the top of Ear-gate ; he also 
was cut down to the ground by the hands of 
Captain Execution. Besides these two there 



THE HOLY WAR. 



407 



was another, a third, and his name was Captain 
Treacherous : a vile man this was, but one that 
Will-be-will did put a great deal of confidence 
in ; but him also did this Captain Execution 
cut down to the ground with the rest. 

He also made a very great slaughter among 
my Lord Will-be-wilPs soldiers, killing many 
that were stout and sturdy, and wounding of 
many that for Diabolus were nimble and active. 
But all these were Diabolonians : there was 
not a man, a native of Mansoul, hurt. 

Other feats of war were also likewise per- 
formed by other of the captains, as at Eye- 
gate, where Captain Good-hope and Captain 
Charity had a charge, was great execution 
done; for Captain Good-hope with his own 
hand slew one Captain Blind-fold, the keeper 
of that gate ; this Blind-fold was captain of a 
thousand men, and they were they that fought 
with mauls; he also pursued his men, slew 
many and wounded more, and made the rest 
hide their heads in corners. 

There was also at that gate Mr. Ill-pause, of 
whom you have heard before ; he was an old 
man, and had a beard that reached down to his 
girdle; the same was he that was orator to 
Diabolus : he did much mischief in the town 
of Mansoul, and fell by the hand of Captain 
Good-hope. 

What shall I say : The Diabolonians in these 
days lay dead in every corner, though too many 
were yet alive in Mansoul. 

Now the old recorder and my Lord Under- 
standing, with some others of the chief of the 
town — to wit, such as knew they must stand or 
fall with the famous town of Mansoul — came 
together upon a day, and after consultation had 
did jointly agree to draw up a petition and to 
send it to Emmanuel, now while he sat in the 
gate of Mansoul. So they drew up their pe- 
tition to Emmanuel, the contents whereof were 
these : " That they, the old inhabitants of the 
deplorable town of Mansoul, confessed their 
sins, and were sorry that they had offended his 
princely Majesty, and prayed that he would 
spare their lives." 

Upon this petition he gave no answer at all, 
and that did trouble them yet so much the 
more. Now all this while the captains that 
were in the recorder's house were playing with 
the battering-rams at the gates of the castle to 
beat them down. So, after some time, labour, 
and travail, the gate of the castle that was call- 
ed Impregnable was beaten open and broken 
into several splinters, and so a way made to go 
up to the hold in which Diabolus had hid him- 



self. Then were tidings sent down to Ear- 
gate, for Emmanuel still abode there, to let 
him know that a way was made in at the gates 
of the castle of Mansoul. But oh how the 
trumpets at the tidings sounded throughout 
the Prince's camp, for that now the war was so 
near an end, and Mansoul itself of being set 
free ! 

Then the Prince arose from the place where 
he was, and took with him such of his men of 
war as were fittest for the expedition, and 
marched up the street of Mansoul to the old 
recorder's house. 

Now the Prince himself was clad all in ar- 
mour of gold, and so he marched up the town 
with his standard borne before him; but he 
kept his countenance much reserved all the way 
as he went, so that the people could not tell 
how to gather to themselves love or hatred by 
his looks. Now as he marched up the street 
the townsfolk came out at every door to see, 
and could not but be taken with his person 
and the glory thereof, but wondered at the re- 
servedness of his countenance ; for as yet he 
spake more to them by his actions and works 
than he did by words or smiles. But also poor 
Mansoul (as in such cases all are apt to do) 
interpreted the carriage of Emmanuel to them, 
as did Joseph's brethren his to them, even all 
the quite contrary way ; for, thought they, if 
Emmanuel loved us he would show it to us by 
word or carriage, but none of these he doth, 
therefore Emmanuel hates us. Now if Em- 
manuel hates us, Mansoul shall be slain, then 
Mansoul shall become a dunghill. They knew 
that they had transgressed his Father's law, 
and that against him they had been in league 
with Diabolus his enemy. They also knew 
that the Prince Emmanuel knew all this, for 
they were convinced that he was an angel of 
God, to know all things that are done in the 
earth. And this made them think that their 
condition was miserable, and that the good 
Prince would make them desolate. 

And, thought they, what time so fit to do 
this in as now, when he has the bridle of 
Mansoul in his hand. And this I took special 
notice of, that the inhabitants (notwithstand- 
ing all this) could not — no, they could not 
when they saw him march through the town — 
but cringe, bow, bend, and were ready to lick 
the dust off his feet. They also wished a 
thousand times over that he would become 
their Prince and captain, and would become 
their protector. They would also one to an- 
other talk of the comeliness of his person, and 



408 



B UNYA N >S COMPLETE WORKS. 



how much for glory and valour he outstripped 
the great ones of the world. But, poor hearts ! 
as to themselves, their thoughts would change 
and go upon all manner of extremes ; yea, 
through the working of them backward and 
forward Mansoul became as a ball tossed and 
as a rolling thing before the whirlwind. 

Now when he was come to the castle-gates 
he commanded Diabolus to appear and to sur- 
render himself into his hands. But oh how 
loth was the beast to appear ! How he stuck 
at it! How he shrunk! How he cringed! 
Yet out he came to the Prince. Then Em- 
manuel commanded, and they took Diabolus 
and bound him fast in chains, the better to 
reserve him to the judgment that he had ap- 
pointed for him ; but Diabolus stood up to 
entreat for himself that Emmanuel would not 
send him into the deep, but suffer him to 
depart out of Mansoul in peace. 

When Emmanuel had taken him and bound 
him in chains, he led him into the market- 
place, and there, before Mansoul, stripped him 
of his armour in which he boasted so much 
before. This now was one of the acts of tri- 
umph of Emmanuel over his enemy ; and all 
the while that the giant was stripping the 
trumpets of the golden Prince did sound 
amain ; the captains also shouted and the 
soldiers did sing for joy. 

Then was Mansoul called upon to behold 
the beginning of Emmanuel's triumph over 
him in whom they so much had trusted, and 
of whom they so much had boasted in the 
days when he had flattered them. 

Thus, having made Diabolus naked in the 
eyes of Mansoul and before the commanders 
of the Prince, in the next place he commands 
that Diabolus should be bound with chains to 
his chariot wheels. Then leaving some of his 
forces — to wit, Captain Boanerges and Captain 
Conviction — as a guard for the castle-gates, 
that resistance might be made on his behalf, 
(if any that heretofore followed Diabolus should 
make an attempt to possess it,) he did ride in 
triumph over him quite through the town of 
Mansoul, and so out at and before the gate 
called Eye-gate, to the plain where was his 
camp. 

But you cannot think, unless you had been 
there as I was, what a shout there was in Em- 
manuel's camp when they saw the tyrant 
bound by the hand of their noble Prince and 
tied to his chariot wheels. 

And they said, He hath led captivity cap- 
tive ; he hath spoiled principalities and pow- 



ers ; Diabolus is subjected to the power of his 
sword and made the object of all derision ! 

Those also that rode reformades, and that 
came down to see the battle, they shouted with 
that greatness of voice and sung with such 
melodious notes that they caused them that 
dwell in the highest orbs to open their win- 
dows, put out their heads, and look down to 
see the cause of that glory. 

The townsmen also, so many of them as saw 
this sight, were as it were astonished while 
they looked betwixt the earth and the heavens. 
True, they could not tell what would be the 
issue of things as to them, but all things were 
done in such excellent methods ; and I cannot 
tell how but things in the management of 
them seemed to cast a smile towards the town ; 
so that their eyes, their heads, their hearts, 
and their minds, and all that they had, were 
taken and held while they observed Emman- 
uel's order. 

So, when the brave Prince had finished this 
part of his triumph over Diabolus his foe, he 
turned him up in the midst of his contempt 
and shame, having given him a charge no 
more to be a possessor of Mansoul. Then 
went he from Emmanuel, and out of the midst 
of his camp, to inherit the parched places in 
a salt land, seeking rest, but finding none. 

Now, Captain Boanerges and Captain Con- 
viction were both of them men of very great 
majesty; their faces were like the faces of 
lions, and their words like the roaring of the 
sea ; and they still quartered in Mr. Con- 
science's house, of whom mention was made 
before. When therefore the high and mighty 
Prince had thus far finished his triumph over 
Diabolus, the townsmen had more leisure to 
view and to behold the actions of these noble 
captains. But the captains carried it with that 
terror and dread in all that they did (and you 
may be sure that they had private instructions 
so to do) that they kept the town under con- 
tinual heart-aching, and caused (in their ap- 
prehension) the well-being of Mansoul for the 
future to hang in doubt before them, so that 
(for some considerable time) they neither knew 
what rest, or ease, or peace, or hope meant. 

Nor did the Prince himself, as yet, abide in 
the town of Mansoul, but in his royal pavilion 
in the camp and in the midst of his Father's 
forces. So at a time convenient he sent special 
orders to Captain Boanerges to summons Man- 
soul, the whole of the townsmen, into the castle- 
yard, and then and there before their faces to 
take my Lord Understanding, Mr. Conscience, 



THE HOLY WAR. 



409 



and that notable one, the Lord Will-be-will, 
and put them all three in ward, and that they 
should set a strong guard upon them there 
until his pleasure concerning them were 
further known. The which orders, when the 
captains had put them in execution, made no 
small addition to the fears of the town of Man- 
soul ; for now, to their thinking, were their former 
fears of the ruin of Mansoul confirmed. Now, 
what death they should die and how long they 
should be in dying was that which most per- 
plexed their heads and hearts; yea, they were 
afraid that Emmanuel would command them 
all into the deep, the place that the prince 
Diabolus was afraid of; for they knew that 
they had deserved it : also to die by the sword, 
in the face of the town and in the open way 
of disgrace, from the hand of so good and so 
holy a Prince, that too troubled them sore. 
The town was also greatly troubled for the 
men that were committed to ward, for that they 
were their stay and their guide, and for that 
they believed that if those men were cut off, 
their execution would be but the beginning of 
the ruin of the town of Mansoul. Wherefore, 
what do they but, together with the men in 
prison, draw up a petition to the Prince and 
send it to Emmanuel by the hand of Mr. 
Would-live? So he went and came to the 
Prince's quarters, and presented the petition, 
the sum of which was this: "Great and won- 
derful Potentate, victor over Diabolus, and 
conqueror of the town of Mansoul: We, the 
miserable inhabitants of that most woeful cor- 
poration, do humbly beg that we may find 
favour in thy sight, and remember not against 
us former transgressions, nor yet the sins of 
the chief of our town, but spare us according 
to the greatness of thy mercy, and let us not 
die, but live in thy sight; so shall we be will- 
ing to be thy servants, and, if thou shalt think 
fit, to gather our meat under thy table. 
Amen." 

So the petitioner went, as was said, with this 
petition to the Prince, and the Prince took it 
at his hand, but sent him away with silence. 
This still afflicted the town of Mansoul; but 
yet, considering that now they must either 
petition or die, for now they could not do any 
thing else, therefore they consulted again and 
sent another petition, and this petition was 
much after the form and method of the 
former. 

But when the petition was drawn up, by 
whom should they send it was the* next ques- 
tion ; for they would not send this by him by 



whom they sent the first, (for they thought that 
the Prince had taken some offence at the man- 
ner of his deportment before him,) so they at- 
tempted to make Captain Conviction their 
messenger with it; but he said that he neither 
durst nor would petition Emmanuel for trai- 
tors, nor be to the Prince an advocate for 
rebels. Yet withal, said he, our Prince is 
good, and you may adventure to send it by the 
hand of one of your town, provided he went 
with a rope about his head and pleaded noth- 
ing but mercy. 

Well, they made through fear their delays as . 
long as they could, and longer than delays were 
good; but fearing at last the dangerousness of 
them, they thought, but with many a fainting 
in their minds, to send their petition by Mr. 
Desires-awake; so they sent for Mr. Desires- 
awake. Now he dwelt in a very mean cottage 
in Mansoul, and he came at his neighbours' 
request. So they told him what they had 
done, and what they would do concerning 
petitioning, and that they did desire of him 
that he would go therewith to the Prince. 

Then said Mr. Desires-awake, " Why should 
not I do the best I can to save so famous a 
town as Mansoul from deserved destruction?" 
They therefore delivered the petition to him, 
and told him how he must address himself to 
the Prince, and wished him ten thousand 
good-speeds. So he comes to the Prince's 
pavilion, as the first, and asked to speak with 
his Majesty; so word was carried to Emmanuel, 
and the Prince came out to the man. When 
Mr. Desires-awake saw the Prince he fell flat 
with his face to the ground and cried out, 
"Oh that Mansoul might live before thee!" 
And with that he presented the petition ; the 
which when the Prince had read, he turned 
away for awhile and wept, but refraining him- 
self, he turned again to the man (who all this 
while lay crying at his feet as at the first) and 
said, " Go thy way to thy place, and I will con- 
sider of thy requests." 

Now you may think that they of Mansoul 
that had sent him, what with guilt and what 
with fear lest their petition should be rejected, 
could not but look with many a long look, and 
that too with many strange workings of heart, 
to see what would become of their petition ; 
at last they saw their messenger coming back; 
so when he was come they asked him how he 
fared, what Emmanuel said, and what was be- 
come of the petition? But he told them that 
he would be silent till he came to the prison 
to my lord mayor, my Lord Will-be-will, and 



410 



BUNYAN'S COMPLETE WORKS. 



Mr. Recorder. So lie went forward towards 
the prison-house, where the men of Mansoul 
lay bound. But oh what a multitude flocked 
after to hear what the messenger said! So 
when he was come and had shown himself at 
the gate of the prison, my lord mayor himself 
looked as white as a clout, the recorder also 
did quake, but they asked and said, "Come, 
good sir, what did the great Prince say to you?" 
Then said Mr. Desires-awake, " When I came 
to my Lord's pavilion, I called and he came 
forth; so I fell prostrate at his feet and de- 
livered to him my petition, (for the greatness 
of his person and the glory of his countenance 
would not suffer me to stand upon my legs.) 
Now as he received the petition I cried, Oh 
that Mansoul might still live before thee ! So 
when for a while he had looked thereon, he 
turned him about and said to his servant, ' Go 
thy way to thy place again, and I will consider 
of thy requests.' " The messenger added, more- 
over, and said, "The Prince to whom you sent 
me is such a one for beauty and glory that 
whoso sees him must both love and fear him : 
I, for my part, can do no less ; but I know not 
what will be the end of these things." At this 
answer they w 7 ere all at a stand, both they in 
prison and they that followed the messenger 
thither to hear the news ; nor knew they w r hat 
or what manner of interpretation to put upon 
what the Prince had said. Now when the 
prison was cleared of the throng the prisoners 
among themselves began to comment upon 
Emmanuel's words. My lord mayor said that 
the answer did not look with a rugged face ; 
but Will-be-will said it betokened evil; and 
the recorder, that it was a messenger of death. 
Now, they that were left and that stood be- 
hind, and so could not so well hear what the 
prisoners said, some of them catched hold of 
one piece of a sentence and some on a bit of 
another ; some took hold of w r hat the messen- 
ger said, and some of the prisoners' judgment 
thereon; so none had the right understanding 
of things ; but you cannot imagine what work 
these people made and what a confusion there 
was in Mansoul now. 

For presently they that had heard what was 
said flew about the town, one crying one 
thing, and another the quite contrary, and 
both were sure enough they told true; for 
they did hear, they said, with their ears what 
"was said, and therefore could not be deceived. 
One would say, " We must all be killed ;" an- 
other would say, "We must all be saved;" 
and a third would say, "That the Prince 



would not be concerned with Mansoul ;" and 
a fourth, "That the prisoners must be sud- 
denly put to death." And, as I said, every 
one stood to it that he told his tale the Tight- 
est, and that all others but he were out. 
Wherefore Mansoul had now molestation upon 
molestation, nor could any man know on what 
to rest the sole of his foot ; for one would go 
by now, and as he went, if he heard his neigh- 
bour tell his tale, to be sure he would tell the 
quite contrary, and both would stand in it 
that he told the truth. Nay, some of them 
had got this story by the end, "That the 
Prince did intend to put Mansoul to the 
sword." And now it began to be dark ; 
wherefore poor Mansoul was in sad per- 
plexity all that night until the morning. 

But, so far as I could gather by the best 
information that I could get, all this hubbub 
came through the words that the recorder said 
when he told them that in his judgment the 
Prince's answer was a messenger of death. It 
was this that fired the town and that began 
the fright in Mansoul; for Mansoul, in former 
times, did use to count that Mr. Recorder was 
a seer, and that his sentence was equal to the 
best of oracles ; and thus was Mansoul a 
terror to itself. 

And now did they begin to feel what was 
the effects of stubborn rebellion and unlawful 
resistance against their Prince. I say they 
now began to feel the effects thereof by guilt 
and fear, that now had swallowed them up; 
and who more involved in the one but they 
that were most in the other — to wit, the chief 
of the town of Mansoul? 

To be brief, when the fame of the fright 
w 7 as out of the town, and the prisoners had a 
little recovered themselves, they take to them- 
selves some heart and think to petition the 
Prince for life again. So they did draw up 
a third petition, the contents whereof were 
these : 

" Prince Emmanuel the Great, Lord of all 
worlds and Master of mercy, we, thy poor, 
wretched, miserable, dying town of Mansoul, 
do confess unto thy great and glorious Ma- 
jesty that we have sinned against thy Father 
and thee, and are no more worthy to be called 
thy Mansoul, but rather to be cast into the 
pit. If thou wilt slay us, we have deserved it. 
If thou wilt condemn us to the deep, we can- 
not but say thou art righteous. We cannot 
complain whatever thou dost or however thou 
carriest it towards us. But oh let mercy reign, 
and let it be extended to us ! Oh let mercy 



THE HOLY WAR. 



411 



take hold upon us and free us from our trans- 
gressions, and we will sing of thy mercy and 
of thy judgment. Amen." 

This petition, when drawn up, was designed 
to be sent to the Prince, as the first ; but who 
should carry it? that was the question. Some 
said, "Let him do it that went with the first;" 
but others thought not good to do that, and 
that because he sped no better. Now there 
was an old man in the town, and his name 
was Mr. Good-deed, a man that bare only the 
name, but had nothing of the nature of the 
thing : now some were for sending him, but 
the recorder was by no means for that; "For," 
said he, "we now stand in need of and are 
pleading for mercy; wherefore to send our 
petition by a man of this name will seem to 
cross the petition itself. Should we make Mr. 
Good-deed our messenger when our position 
cries for mercy ? 

" Besides," quoth the old gentleman, " should 
the Prince, now as he receives the petition, ask 
him and say, What is thy name ? as nobody 
knows but he will, and he should say, Old 
Good-deed ; what think you would Emmanuel 
say but this, Ay ! is old Good-deed yet alive 
in Mansoul? Then let old Good-deed save 
you from your distresses. And if he says so, 
I am sure we are lost, nor can a thousand of 
old Good-deeds save Mansoul." 

After the recorder had given in his reasons 
why old Good-deed should not go with this 
petition to Emmanuel, the rest of the prison- 
ers and chief of Mansoul opposed it also ; and 
so old Good-deed was laid aside, and they 
agreed to send Mr. Desires-awake again ; so 
they sent for him, and desired him that he 
would a second time go with their petition to 
the Prince, and he readily told them he would. 
But they bid him that in anywise he would 
take heed that in no word or carriage he gave 
offence to the Prince; For by doing so, for 
aught we can tell, you may bring Mansoul 
into utter destruction, said they. 

Now Mr. Desires-awake, when he saw that 
he must go of this errand, besought that they 
would grant that Mr. Wet-eyes might go with 
him. Now this Wet-eyes was a near neigh- 
bour of Mr. Desires, a poor man, a man of a 
broken spirit, yet one that could speak well to 
a petition. So they granted that he should go 
with him. Wherefore they addressed them- 
selves to their business : Mr. Desires put a rope 
upon his head, and Mr. Wet-eyes went with 
hands wringing together. Thus they went to 
the Prince's pavilion. 



Now when they went to petition this third 
time they were not without thoughts that by 
often coming they might be a burden to the 
Prince. Wherefore, when they were come to 
the door of his pavilion, they first made their 
apology for themselves and for their coming to 
trouble Emmanuel so often, and they said 
that they came not hither to-day for that they 
delighted in being troublesome, or for that 
they delighted to hear themselves talk, but for 
that necessity caused them to come to his 
Majesty; they could, they said, have no rest 
day nor night because of their transgressions 
against Shaddai and against Emmanuel his 
Son. They also thought that some misbe- 
haviour of Mr. Desires-awake the last time 
might give distaste to his Highness, and so 
caused that he returned from so merciful a 
Prince empty and without countenance. So 
when they had made this apology, Mr. Desires- 
awake cast himself prostrate upon the ground 
as at first, at the feet of the mighty Prince, 
saying, " Oh that Mansoul might live before 
thee !" and so he delivered his petition. The 
Prince then, having read the petition, turned 
aside awhile as before, and coming again to 
the place where the petitioner lay on the 
ground, he demanded what his name was, and 
of what esteem in the account of Mansoul, for 
that he, above all the multitude of Mansoul, 
should be sent to him upon such an errand ? 
Then said the man to the Prince, " Oh let not 
my Lord be angry, and why inquirest thou 
after the name of such a dead dog as I am ? 
Pass by, I pray thee, and take no notice of 
who I am, because there is, as thou very well 
knowest, so great a disproportion between me 
and thee. Why the townsmen chose to send 
me on this errand to my Lord is best known 
to themselves ; but it could not be for that they 
thought that I had favour with my Lord. For 
my part, I am out of charity with myself: 
who then should be in love with me? Yet 
live I would, and so would I that my towns- 
men should ; and because both they and my- 
self are guilty of great transgressions, therefore 
they have sent me, and I am come in their 
names to beg of my Lord for mercy. Let it 
please thee .therefore to incline to mercy, but 
ask not what thy servants are." 

Then said the Prince, " And what is he that 
is become thy companion in so weighty a mat- 
ter?" So Mr. Desires told Emmanuel that he 
was a poor neighbour of his and one of his 
most intimate associates, and his name, said 
he, may it please your most excellent Majesty, 



412 



BUNYAN'S COMPLETE WORKS. 



is Wet-eyes, of the town of Mansoul. I know 
that there are many of that name that are 
naught ; but I hope it will be no offence to my 
Lord that I have brought my poor neighbour 
with me. 

Then Mr. Wet-eyes fell on his face to the 
ground, and made this apology for his coming 
with his neighbour to my Lord. 

" O my Lord, (quoth he,) what I am I know 
not myself, nor whether my name be feigned 
or true, especially when I begin to think what 
some have said — namely, that this name was 
given me because Mr. Repentance was my 
father. Good men have bad children, and the 
sincere do oftentimes beget hypocrites. My 
mother also called me by this name from my 
cradle, but whether because of the moistness 
of my brain, or because of the softness of my 
heart, I cannot tell. I see dirt in mine own 
tears and filthiness in the bottom of my prayers. 
But I pray thee (and all this while the gentle- 
man wept) that thou wouldst not remember 
against us our transgressions, nor take offence 
at the unqualifiedness of thy servants, but 
mercifully pass by the sin of Mansoul, and 
refrain from the glorifying of thy grace no 
longer." 

So at his bidding they arose and both stood 
trembling before him, and he spake to them to 
this purpose : 

" The town of Mansoul hath grievously re- 
belled against my Father, in that they have 
rejected him from being their King, and did 
choose to themselves for their captain a liar, 
a murderer, and a runagate slave. For this 
Diabolus and your pretended prince, though 
one so highly accounted of by you, made re- 
bellion against my Father and me, even in our 
palace and the highest court there, thinking 
to become a prince and king. But being there 
timely discovered and apprehended, and for 
his wickedness bound in chains and separated 
to the pit with those that were his companions, 
he offered himself to you, and you have re- 
ceived him. 

" Now this is, and for a long time hath been, 
an high affront to my Father ; wherefore my 
Father sent to you a powerful army to reduce 
you to your obedience. But you know how 
those men, their captains and their counsels 
were esteemed of you, and what they received 
at your hand. You rebelled against them, you 
shut your gates upon them, you bid them bat- 
tle, you fought them, and fought for Diabolus 
against them. So they sent to my Father for 
more power, and I with my men am come to 



subdue you. But as you treated the servants, 
so you treated their Lord. You stood up in 
hostile manner against me ; you shut up your 
gates against me ; you turned a deaf ear to me 
and resisted as long as you could ; but now I 
have made a conquest of you. Did you cry 
me mercy so long as you had hopes that you 
might prevail against me? But now I have 
taken the town, you cry ; but why did you not 
cry before, when the white flag of mercy, and 
the red flag of justice, and the black flag that 
threatened execution were set up to cite you to 
it? Now I have conquered your Diabolus, 
you come to me for favour ; but why did you 
not help me against the mighty ? Yet I will 
consider your petition, and will answer it so as 
will be for my glory. 

" Go bid Captain Boanerges and Captain 
Conviction bring the prisoners out to me into 
the camp to-morrow ; and say you to Captain 
Judgment and Captain Execution, Stay you in 
the castle, and take good heed to yourselves 
that you keep all quiet in Mansoul until you 
shall hear further from me." And with that 
he turned himself from them and went to his 
royal pavilion again. 

So the petitioners, having received this an- 
swer from the Prince, returned, as at first, to 
go to their companions again. But they had 
not gone far but thoughts began to work in 
their minds that no mercy as yet was intended 
by the Prince to Mansoul. So they went to 
the place where the prisoners lay bound ; but 
these workings of mind about what would be- 
come of Mansoul had such strong power over 
them that by that they were come unto them 
that sent them they were scarce able to deliver 
their message. 

But they came at length to the gates of the 
town, (now the townsmen with earnestness 
were waiting for their return,) where many 
met them to know what answer was made to 
the petition. Then they cried out to those 
that were sent, " What news from the Prince ? 
and what hath Emmanuel said ?" But they 
said that they must, as before, go up to the 
prison and there deliver their message. So 
away they went to the prison, with a multitude 
at their heels. Now, when they were come to 
the gates of the prison they told the first part 
of Emmanuel's speech to the prisoners — to wit, 
how he reflected upon their disloyalty to his 
Father and himself, and how they had chosen 
and closed with Diabolus, had fought for him, 
hearkened to him, and been ruled by him, but 
had despised him and his men. This made 



THE HOLY WAR. 



413 



the prisoners look pale; but the messengers 
proceeded and said, "He, the Prince, said 
moreover that yet he would consider your pe- 
tition and give such answer thereto as would 
stand with his glory." And as these words 
were spoken, Mr. Wet-eyes gave a great sigh. 
At this they were all of them struck into 
their dumps, and could not tell what to say. 
Fear also possessed them in a marvellous 
manner, and death seemed to sit upon some of 
their eyebrows. Now, there was in the com- 
pany a notable sharp-witted fellow, a mean 
man of estate, and his name was old Inquis- 
itive ; this man asked the petitioners if they 
had told out every whit of what Emmanuel 
said. And they answered, " Verily, no." Then 
so,id Inquisitive, " I thought so indeed. Pray 
what was it more that he said unto you?" 
Then they paused awhile, but at last they 
brought out all, saying, " The Prince ordered 
us to bid Captain Boanerges and Captain Con- 
viction bring the prisoners down to him to- 
morrow, and that Captain Judgment and Cap- 
tain Execution should take charge of the castle 
and town till they should hear further from 
him." They said also that when the Prince 
had commanded them thus to do, he immedi- 
ately turned his back upon them and went into 
his royal pavilion. 

But oh how this return, and especially this 
last clause of it, that the prisoners must go out 
to the Prince into the camp, broke all their 
loins in pieces ! Wherefore with one voice they 
set up a cry that reached up to the heavens. 
This done, each of the three prepared himself 
to die, (and the recorder said unto them, "This 
was the thing that I feared,") for they concluded 
that to-morrow, by that the sun went down, 
they should be tumbled out of the world. The 
whole town also counted of no other but that 
in their time and order they must all drink 
of the same cup. Wherefore the town of Man- 
soul spent that night in mourning, and sack- 
cloth, and ashes. The prisoners also, when 
the time was come for them to go down before 
the Prince, dressed themselves in mourning at- 
tire, with ropes upon their necks. The whole 
town of Mansoul also showed themselves upon 
the wall, all clad in mourning weeds, if per- 
haps the Prince with the sight thereof might 
be moved with compassion. But oh how the 
busybodies that were in the town of Mansoul 
did now concern themselves ! They ran here 
and there through the streets of the town by 
companies, crying out as they ran in tumult- 
uous-wise, one after one manner, and another 



the quite contrary, to the almost utter distrac- 
tion of Mansoul. 

Well, the time is come that the prisoners 
must go down to the camp and appear before 
the Prince. And thus was the manner of their 
going down : Captain Boanerges went with a 
guard before them, and Captain Conviction 
came behind, and the prisoners went down 
bound in chains in the midst; so I say the 
prisoners went in the midst, and the guard 
went with flying colours behind and before, 
but the prisoners went with drooping spirits. 

Or, more particularly, thus : 

The prisoners went down all in mourning ; 
they put ropes upon themselves ; they went on 
smiting of themselves on the breast, but durst 
not lift up their eyes to heaven. Thus they 
went out at the gate of Mansoul till they came 
into the midst of the Prince's army, the sight 
and glory of which did greatly heighten their 
affliction. Nor could they now longer forbear 
but cry out aloud, O unhappy men! 
wretched men of Mansoul! Their chains, 
still mixing their dolorous notes with the cries 
of the prisoners, made the noise more lament- 
able. 

So, when they were come to the door of the 
Prince's pavilion, they cast themselves pros- 
trate upon the place. Then one went in and 
told the Lord that the prisoners were come 
down. The Prince then ascended a throne of 
state, and sent for the prisoners in ; who, when 
they came, did tremble before him ; also they 
covered their faces with shame. Now as they 
drew nearer to the place where he sat they 
threw themselves down before him. Then 
said the Prince to the Captain Boanerges, Bid 
the prisoners stand upon their feet. They then 
stood trembling before him, and he said, Are 
you the men that heretofore were the servants 
of Shaddai? And they said, Yes, Lord, yes. 
Then said the Prince again, Are you the men 
that did suffer yourselves to be corrupted and 
defiled by that abominable one, Diabolus? 
And they said, We did more than suffer it, 
Lord, for we chose it of our own mind. The 
Prince asked further, saying, Could you have 
been content that your slavery should have 
continued under his tyranny as long as you 
had lived? Then said the prisoners, Yes, 
Lord, yes, for his ways were pleasing to our 
flesh, and we were grown aliens to a better 
state. And did you, said he, when I came up 
against this town of Mansoul, heartily wish 
that I might not have the victory over you ? 
Yes, Lord, yes, said they. Then said the 



414 



BUNYAN'S COMPLETE WORKS. 



Prince, And what punishment is it, think you, 
that you deserve at my hand for these and 
other your high and mighty sins? And they 
said, Both death and the deep, Lord, for we 
have deserved no less. He asked again, If 
they had aught to say for themselves why the 
sentence that they confessed that they had de- 
served should not be passed upon them ? And 
they said, We can say nothing, Lord ; thou art 
just, for we have sinned. Then said the 
Prince, And for what are these ropes on your 
necks ? The prisoners answered, These ropes 
are to hind us withal to the place of execution, 
if mercy be not pleasing in thy sight. So he 
further asked, If all the men in the town of 
Mansoul were in this confession as they? And 
they answered, All the natives, Lord ; but for 
the Diabolonians that came into our town 
when the tyrant got possession of us, we can 
say nothing of them. 

Then the Prince commanded that an herald 
should be called, and that he should in the 
midst and throughout the camp of Emmanuel 
proclaim, and that with sound of trumpet, 
that the Prince, the Son of Shaddai, had in 
his Father's name and for his Father's glory, 
gotten a perfect conquest and victory over Man- 
soul, and that the prisoners should follow him 
and say, Amen. So this was done as he had 
commanded. And presently the music that 
was in the upper regions sounded melodiously. 
The captains that were in the camp shouted, 
and the soldiers did sing songs of triumph to 
the Prince, the colours waved in the wind, 
and great joy was everywhere; only it was 
wanting as yet in the hearts of the men of 
Mansoul. 

Then the Prince called for the prisoners to 
come and to stand again before him ; and they 
came and stood trembling. And he said unto 
them, The sins, trespasses, iniquities that you, 
with the whole town of Mansoul, have from 
time to time committed against my Father 
and me, I have power and commandment 
from my Father to forgive to the town of 
Mansoul; and do forgive you accordingly. 
And having so said, he gave them, written in 
parchment and sealed with several seals, a 
large and general pardon, commanding both 
my lord mayor, my Lord Will-be-will, and 
Mr. Recorder to proclaim and cause it to be 
proclaimed to-morrow, by that the sun is up, 
throughout the whole town of Mansoul. More- 
over, the Prince stripped the prisoners of their 
mourning weeds, and gave them beauty for 
ashes, the oil of joy for mourning, and the 



garment of praise for the spirit of heavi- 
ness. 

Then he gave to each of the three jewels of 
gold and precious stones, and took away their 
ropes, and put chains of gold about their 
necks and ear-rings in their ears. Now the 
prisoners, when they did hear the gracious 
words of Prince Emmanuel, and had beheld 
all that was done unto them, fainted almost 
quite away; for the grace, the benefit, the 
pardon were so sudden, so glorious, and so 
big that they were not able, without stagger- 
ing, to stand up under it. Yea, my Lord 
Will-be-will swooned outright, but the Prince 
stept to him, put his everlasting arms under 
him, embraced him, kissed him, and bid him 
be of good cheer, for all should be performed 
according to his word. He also did kiss and 
embrace and smile upon the other two that 
were Will-be-wilPs companions, saying, Take 
these as further tokens of my love, favour and 
compassion to you; and I charge you that 
you, Mr. Recorder, tell in the town of Mansoul 
what you have heard and seen. 

Then were their fetters broken to pieces 
before their faces and cast into the air, and 
their steps were enlarged under them. Then 
they fell down at the feet of the Prince, and 
kissed his feet and wetted them with tears ; 
also they cried out with a mighty strong 
voice, saying, Blessed be the glory of the 
Lord from this place ! So they were bid 
rise up, and go to the town, and tell to Man- 
soul what the Prince had done. He com- 
manded also that one with a pipe and tabour 
should go and play before them all the way 
into the town of Mansoul. Then was fulfilled 
what they never looked for, and they were 
made to possess that which they never dreamed 
of. The Prince also called for the noble Cap- 
tain Credence, and commanded that he and 
some of his officers should march before the 
noblemen of Mansoul with flying colours into 
the town. He gave also unto Captain Cre- 
dence a charge that about the time that the re- 
corder did read the general pardon in the 
town of Mansoul, that at that very time he 
should, with flying colours, march in at Eye- 
gate with his ten thousand at his feet, and 
that he should so go until he came by the 
high street of the town up to the castle-gates, 
and that himself should take possession there- 
of against his Lord came thither. He com- 
manded, moreover, .that he should bid Cap- 
tain Judgment and Captain Execution to 
leave the stronghold to him, and to withdraw 



THE HOLY WAR. 



415 



from Mansoul, and to return into the camp 
with speed unto the Prince. 

And now was the town of Mansoul also de- 
livered from the terror of the first four cap- 
tains and their men. 

Well, I told you before how the prisoners 
were entertained by the noble Prince Emman- 
uel, and how they behaved themselves before 
him, and how he sent them away to their 
home with pipe and tabour going before them. 
And now you must think that those of the 
town that had all this while waited to hear of 
their death could not but be exercised with 
sadness of mind and with thoughts that 
pricked like thorns. Nor could their thoughts 
be kept to any one point. The wind blew 
them all this while at great uncertainties; 
yea, their hearts were like a balance that had 
been disquieted with a shaken hand. But at 
last as they, with many a long look, looked 
over the wall of Mansoul, they thought that 
they saw some returning to the town ; and 
thought again, Who should they be too, who 
should they be ? At last they discerned that 
they were the prisoners ; but can you imagine 
how their hearts were surprised with wonder, 
especially when they perceived also in what 
equipage and with what honour they were 
sent home ! They went down to the camp in 
black, but they came back to the town in 
white ; they went down to the camp in ropes, 
they came back in chains of gold ; they went 
down to the camp with their feet in fetters, 
but came back with their steps enlarged under 
them ; they went also to the camp looking for 
death, but they came back from thence with 
assurance of life ; they went down to the camp 
with heavy hearts, but came back again with 
pipe and tabour playing before them. As 
soon as they were come to Eye-gate, the poor 
and tottering town of Mansoul adventured to 
give a shout ; and they gave such a shout as 
made the captains in the Prince's army leap 
at the sound thereof. 

Alas for them, poor hearts ! who could blame 
them, since their dead friends were come to 
life again ? for it was to them as life from the 
dead to see the ancients of the town of Man- 
soul shine in such splendour. They looked 
for nothing but the axe and the block, but 
behold joy and gladness, comfort and consola- 
tion, and such melodious notes attending them 
as were sufficient to make a sick man well. 
So when they came up they saluted each other 
with Welcome, welcome, and blessed be He 
that has spared you ! They added also, We 



see it is well with you, but how must it go 
with the town of Mansoul ? and will it go well 
with the town of Mansoul ? said they. Then 
answered them the recorder, and my lord 
mayor, Oh, tidings ! glad tidings! good tidings 
of good and of great joy to poor Mansoul ! 
Then they gave another shout that made the 
earth to ring again. After this they inquired 
yet more particularly how things went in the 
camp, and what message they had from Em- 
manuel to the town. So they told them all the 
passages that had happened to them at the 
camp, and everything that the Prince did to 
them. This made Mansoul wonder at the wis- 
dom and grace of the Prince Emmanuel ; then 
they told them what they had received at his 
hands for the whole town of Mansoul ; and the 
recorder delivered it in these words : Pardon, 
Pardon, Pardon for Mansoul ! and this shall 
Mansoul know to-morrow. Then he com- 
manded, and they went and summoned Man- 
soul to meet together in the market-place to- 
morrow, there to hear their general pardon 
read. 

But who can think what a turn, what a 
change, what an alteration, this hint of things 
did make in the countenance of the town of 
Mansoul ! No man of Mansoul could sleep 
that night for joy ; in every house there was 
joy and music, singing and making merry; 
telling and hearing of Mansoul's happiness 
was then all that Mansoul had to do ; and this 
was the burden of all their song : Oh, more of 
this at the rising of the sun ! more of this to- 
morrow ! Who thought yesterday, would one 
say, that this day would have been such a day 
to us ? And who thought that saw our prison- 
ers go down in irons that they would have 
returned in chains of gold ? Yea, they that 
judged themselves as they went to be judged 
of their judge were by his mouth acquitted, 
not for that they were innocent, but of the 
Prince's mercy, and sent home with pipe and 
tabour. 

But is this the common custom of princes ? 
do they use to show such kind of favours to 
traitors ? No ! This is only peculiar to Shad- 
dai and unto Emmanuel his Son. 

Now morning drew on apace, wherefore the 
lord mayor, the Lord Will-be-will, and Mr. 
Recorder came down to the market-place at 
the time the Prince had appointed, where the 
townsfolk were waiting for them ; and when 
they came they came in that attire and in that 
glory that the Prince had put them into the 
day before, and the street was lightened with 



416 



BUNYAN'S COMPLETE WORKS. 



their glory. So the mayor, recorder, and my 
Lord Will-be-will drew down to Mouth-gate, 
which was at the lower end of the market- 
place, because that of old time was the place 
where they used to read public matters. 
Thither, therefore, they came in their robes, 
and their tabour went before them. Now the 
eagerness of the people to know the full of the 
matter was great. 

Then the recorder stood up upon his feet, 
and first beckoning with his hand for a silence, 
he read out with a loud voice the pardon. But 
when he came to these words, The Lord, the 
Lord God, is merciful and gracious, pardoning 
iniquity, transgressions, and sins, and to them 
all manner of sin and blasphemy shall be for- 
given, &c, they could not forbear but leap for 
joy. For this you must know that there was 
conjoined herewith every man's name in Man- 
soul ; also the seals of the pardon made a brave 
show. 

When the recorder had made an end of 
reading the pardon, the townsmen ran upon 
the walls of the town and leaped and skipped 
thereon for joy, and bowed themselves seven 
times with their faces towards Emmanuel's 
pavilion, and shouted out aloud for joy, and 
said, Let Emmanuel live for ever! Then 
order was given to the young men in Mansoul 
that they should ring the bells for joy. So the 
bells did ring, and the people sing, and the 
music played in every house in Mansoul. 

When the prince had sent home the three 
prisoners of Mansoul with joy and pipe and 
tabour, he commanded his captains, with all 
the field-officers and soldiers throughout his 
army, to be ready on the morning that the 
recorder should read the pardon in Mansoul to 
do his further pleasure. So the morning, as I 
have showed, being come, just as the recorder 
had made an end of reading the pardon, Em- 
manuel commanded that all the trumpets in 
the camp should sound, that the colours should 
be displayed, half of them upon Mount Gra- 
cious, and half of them upon Mount Justice. 
He commanded also, that all the captains 
should show themselves in their complete 
harness, and that the soldiers should shout for 
joy. Nor was Captain Credence, though in the 
castle, silent on such a day ; but he, from the 
top of the hold, showed himself with sound of 
trumpet to Mansoul and to the Prince's camp. 

Thus have I shown you the manner and way 
that Emmanuel took to recover the town of 
Mansoul from unaer the hand and power of 
the tyrant Diabolus. 



Now when the Prince had completed these 
outward ceremonies of his joy, he again com- 
manded that his captains and soldiers should 
show unto Mansoul some feats of. war. So 
they presently addressed themselves to this 
work. But oh with what agility, nimbleness, 
dexterity, and bravery did these military men 
discover their skill in feats of war to the now 
gazing town of Mansoul ! 

They marched, they countermarched, they 
opened to the right and left, they divided and 
subdivided, they closed, they wheeled, made 
good their front and rear with their right and 
left wings, and twenty things more, with that 
aptness, and then were all as they were again, 
that they took, yea, ravished, the hearts that 
were in Mansoul to behold it. But add to this 
the handling of their arms, the managing of 
their weapons of war were marvellous taking 
to Mansoul and me. 

When this action was over the whole town 
of Mansoul came out as one man to the Prince 
in the camp to thank him and praise him for 
his abundant favour, and to beg that it would 
please his Grace to come unto Mansoul with 
his men, and there to take up their quarters for 
ever. And this they did in most humble man- 
ner, bowing themselves seven times to the 
ground before him. Then said he, " All peace 
be to you ! " so the town came nigh, and touch- 
ed with the hand the top of his golden sceptre, 
and they said, Oh that the Prince Emmanuel, 
with his captains and men of war, would dwell 
in Mansoul for ever, and that his battering- 
rams and slings might be lodged in her for the 
use and service of the Prince and for the help 
and strength of Mansoul ! For, said they, we 
have room for thee, we have also room for thy 
men, we have also room for thy weapons of 
war, and a place to make a magazine for thy 
carriages. Do it, Emmanuel, and thou shalt 
be king and captain in Mansoul for ever. Yea, 
govern thou also according to all the desire of 
thy soul, and make thou governors and princes 
under thee of thy captains and men of war, 
and we will become thy servants and thy laws 
shall be our direction. 

They added, moreover, and prayed his 
Majesty to consider thereof; for, said they, if 
now after all this grace bestowed upon us thy 
miserable town of Mansoul, thou shouldest 
withdraw, thou and thy captains from us, the 
town of Mansoul will die. Yea, said they, our 
blessed Emmanuel, if thou shouldest depart 
from us now, after thou hast done so much 
good for us and showed so much mercy unto 



THE HOLY WAR. 



417 



us, what will follow but that our joy will be as 
if it had not been, and our enemies will a 
second time come upon us with more rage than 
at the first? Wherefore we beseech thee, O 
thou the desire of our eyes and the strength 
and life of our poor town, accept of this motion 
that now we have made unto our Lord, and 
come and dwell in the midst of us, and let us 
be thy people. Besides, Lord, we do not know 
but that to this day many Diabolonians may 
be yet lurking in the town of Mansoul, and 
they will betray us, when thou shalt leave us, 
into the hand of Diabolus again; and who 
knows what designs, plots, or contrivances have 
passed betwixt them about these things already? 
Loth we are to fall again into his horrible hands. 
Wherefore let it please thee to accept of our 
palace for thy place of residence, and of the 
houses of the best men in our town for the re- 
ception of thy soldiers and their furniture. 

Then said the Prince, " If I come to your 
town, will you suffer me further to prosecute 
that which is in mine heart against mine 
enemies and yours ? yea, will you help me in 
such undertakings ?" 

They answered, We know not what we shall 
do. We did not think once that we should 
have been such traitors to Shaddai as we have 
proved to be ; what then shall we say to our 
Lord ? Let him put no trust in his saints ; let 
the Prince dwell in our castle, and make of our 
town a garrison ; let him set his noble captains 
and his warlike soldiers over us. Yea, let him 
conquer with his love and overcome us with 
his grace, and help us, as he did that morning 
our pardon was read unto us ; so shall we com- 
ply with this our Lord and with his ways, and 
fall in with his word against the mighty. 

One word more, and thy servants have done, 
and in this will trouble our Lord no more. 
We know not the depth of the wisdom of thee, 
our Prince. Who could have thought, that 
had been ruled by his reason, that so much 
sweet as we do now enjoy should have come 
out of those bitter trials wherewith we were 
tried at the first ? but, Lord, let light go before, 
and let love come after ; yea, take us by the 
hand and lead us by thy counsels, and let this 
always abide upon us, that all things shall be 
for the best for thy servants, and come to our 
Mansoul and do as it pleaseth thee. Lord, 
come to our Mansoul; do what thou wilt, so 
thou keepest us from sinning and makest us 
serviceable to thy Majesty. 

Then said the Prince to the town of Mansoul 
again, " Go, return to your houses in peace. I 
27 



will willingly in this comply with your desires. 
I will remove my royal pavilion, I will draw 
up my forces before Eye-gate to-morrow, and 
so will march forwards into the town of Man- 
soul. I will possess myself of your castle of 
Mansoul, and will set my soldiers over you; 
yea, I will yet do things in Mansoul that can- 
not be paralleled in any nation, country, and 
kingdom under heaven." 

Then did the men of Mansoul give a shout, 
and returned unto their houses in peace ; they 
also told to their kindred and friends the good 
that Emmanuel had promised to Mansoul. 
And to-morrow, said they, he will march into 
our town and take up his dwelling, he and his 
men, in Mansoul. 

Then went out the inhabitants of the town 
of Mansoul with haste to the green trees and 
to the meadows to gather boughs and flowers, 
wherewith to strew the streets against their 
Prince, the Son of Shaddai, should come; 
they also made garlands and other fine works, 
to betoken how joyful they were and should 
be to receive their Emmanuel into Mansoul ; 
yea, they strewed the street quite from Eye- 
gate to the castle-gate, the place where the 
Prince should be. They also prepared for his 
coming what music the town of Mansoul could 
afford, that they might play before him to the 
palace, his habitation. 

So at the time appointed he makes his ap- 
proach to Mansoul, and the gates were set open 
for him ; there also the ancients and elders of 
Mansoul met him to salute him with a thou- 
sand welcomes. Then he arose and entered 
Mansoul, he and all his servants. The elders 
of Mansoul did also go dancing before him till 
he came to the castle-gates. And this was the 
manner of his going up thither : He was clad 
in his golden armour, he rode in his royal 
chariot, the trumpets sounded about him, the 
colours were displayed, his ten thousands went 
up at his feet, and the elders of Mansoul 
danced before him. And now were the walls 
of the famous town of Mansoul filled with the 
tramplings of the inhabitants thereof, who 
went up thither to view the approach of the 
blessed Prince and his royal army. Also the 
casements, windows, balconies and tops of the 
houses were all now filled with persons of all 
sorts, to behold how their town was to be filled 
with good. 

Now, when he was come so far into the town 
as to the recorder's house he commanded that 
one should go to Captain Credence, to know 
whether the castle of Mansoul was prepared 



418 



JBUNYAN'S COMPLETE WORKS. 



to entertain his Royal Presence, (for the prep- 
aration of that was left to that captain ; ) and 
word was brought that it was. Then was 
Captain Credence commanded also to come 
forth with his power to meet the Prince ; the 
which was, as he had commanded, done, and 
he conducted him into the castle. This done, 
the Prince that night did lodge in the castle 
with his mighty captains and men of war, to 
the joy of the town of Mansoul. 

Now the next care of the townsfolk was, how 
the captains and soldiers of the Prince's army 
should be quartered among them ; and the care 
was not how they should shut their hands of 
them, but how they should fill their houses 
with them ; for every man in Mansoul now had 
that esteem of Emmanuel and his men that 
nothing grieved them more than because they 
were not enlarged enough, every one of them, 
to receive the whole army of the Prince ; yea, 
they counted it their glory to be waiting upon 
them, and would in those days run at their 
bidding like lackeys. At last they came to 
this result : 

1. That Captain Innocency should quarter 
at Mr. Reason's. 

2. That Captain Patience should quarter at 
Mr. Mind's. This Mr. Mind was formerly the 
Lord Will-be-wilPs clerk, in time of the late 
rebellion. 

3. It was ordered that Captain Charity should 
quarter at Mr. Affection's house. 

4. That Captain Good-hope should quarter 
at my lord mayor's. Now for the house of 
the recorder, himself desired, because his 
house was next to the castle, and because from 
him it was ordered by the Prince that if need 
be the alarm should be given to Mansoul, — it 
was, I say, desired by him that Captain 
Boanerges and Captain Conviction should take 
up their quarters with him, even they and all 
their men. 

5. As for Captain Judgment and Captain 
Execution, my Lord Will-be-will took them 
and their men to him, because he was to rule 
under the Prince for the good of the town of 
Mansoul now, as he had before under the ty- 
rant Diabolus for the hurt and damage there- 
of. 

6. And throughout the rest of the town were 
quartered Emmanuel's forces, but Captain 
Credence with his men abode still in the castle. 
So the Prince, his captains, and his soldiers 
were lodged in the town of Mansoul. 

Now the ancients and elders of the town of 
Mansoul thought that they never should have 



enough of the Prince Emmanuel ; his person, 
his actions, his words, and behaviour were so 
pleasing, so taking, so desirable to them. 
Wherefore they prayed him that though the 
castle of Mansoul was his place of residence, 
(and they desired that he might dwell there 
for ever,) yet that he would often visit the 
streets, houses, and people of Mansoul; for 
said they, Dread Sovereign, thy presence, thy 
looks, thy smiles, thy words are the life, and 
strength, and sinews of the town of Man- 
soul. 

Besides this, they craved that they might 
have, without difficulty or interruption, con- 
tinual access unto him, (so for that very pur- 
pose he commanded that the gates should 
stand open,) that they might there see the 
manner of his doings, the fortifications of the 
place, and the royal mansion-house of the 
Prince. 

When he spake they all stopped their 
mouths and gave audience ; and when he 
walked it was their delight to imitate him in 
his goings. 

Now, upon a time Emmanuel made a feast 
for the town of Mansoul, and upon the feast- 
ing-day the townsfolk were come to the castle 
to partake of his banquet. And he feasted 
them with all manner of outlandish food — food 
that grew not in the fields of Mansoul nor in 
all the whole kingdom of Universe. It was 
food that came from his Father's court. And 
so there was dish after dish set before them, 
and they were commanded freely to eat. But 
still, when a fresh dish was set before them, 
they would whisperingly say to each other, 
What is it? for they wist not what to call it. 
They drank also of the water that was made 
wine, and were very merry with him. There 
was music also, all the while at the table, and 
man did eat angel's food, and had honey given 
him out of the rock. So Mansoul did eat the 
food that was peculiar to the court: yea, they 
had now thereof to the full. 

I must not forget to tell you that as at this 
table there were musicians, so they were not 
those of the country nor yet of the town of 
Mansoul ; but they were the masters of the 
songs that were sung at the court of Shaddai. 

Now, after the feast was over Emmanuel was 
for entertaining the town of Mansoul with 
some curious riddles of secrets drawn up by 
his Father's secretary, by the skill and wisdom 
of Shaddai : the like to these there is not in 
any kingdom. These riddles were made upon 
the King Shaddai himself, and upon Em- 



THE HOLY WAR. 



419 



manuel his Son, and upon his wars and doings 
with Mansoul. 

Emmanuel also expounded unto them some 
of those riddles himself; but oh how they 
were lightened! They saw what they never 
saw; they could not have thought that such 
rarities could have been couched in so few and 
such ordinary words. I told you before whom 
these riddles did concern, and as they were 
opened the people did evidently see it was so. 
Yea, they did gather that the things themselves 
were a kind of portraiture, and that of Em- 
manuel himself; for when they read in the 
scheme where the riddles were writ, and looked 
in the face of the Prince, things looked so like 
the one to the other that Mansoul could not 
forbear but say, "This is the Lamb; this is 
the sacrifice ; this is the rock ; this is the red 
cow ; this is the door ; and this is the way ; " 
with a great many other things more. 

And thus he dismissed the town of Man- 
soul. But can you imagine how the people of 
the corporation were taken with this enter- 
tainment? Oh, they were transported with 
joy, they were drowned with wonderment, 
while they saw, and understood, and considered 
what their Emmanuel entertained them withal, 
and what mysteries he opened to them ; and 
when they were at home in their houses, and in 
their most retired places, they could not but 
sing of him and of his actions. Yea, so taken 
were the townsmen now with their Prince that 
they would sing of him in their sleep. 

Now, it was in the heart of Prince Emmanuel 
to new-model the town of Mansoul, and to put 
it into such a condition as might be more 
pleasing to him, and that might best stand 
with the profit and security of the now flour- 
ishing town of Mansoul. He provided also 
against insurrections at home and invasions 
from abroad, such love had he for the famous 
town of Mansoul. 

Wherefore he first of all commanded that 
the great slings that were brought from his 
Father's court when he came to the war of 
Mansoul should be mounted, some upon the 
battlements of the castle, some upon the 
towers, for there were towers in the town of 
Mansoul — towers new built by Emmanuel since 
he came thither. There was also an instru- 
ment invented by Emmanuel that was to throw 
stones from the castle of Mansoul out at Mouth- 
gate ; an instrument that could not be resisted, 
nor that would miss of execution ; wherefore, 
for the wonderful exploits that it did when 
used, it went without a name, and it was com- 



mitted to the care of and to lie managed by 
that brave captain, the Captain Credence, in 
case of war. 

This done, Emmanuel called the Lord Will- 
be-will to him, and gave him in commandment 
to take care of the gates, the wall and towers 
in Mansoul ; also the Prince gave him the 
militia into his hand, and a special charge to 
withstand all insurrections and tumults that 
might be made in Mansoul against the peace 
of our Lord the King and the peace and tran- 
quillity of the town of Mansoul. He also 
gave him in commission that if he found any 
of the Diabolonians lurking in any corner of 
the famous town of Mansoul, he should forth- 
with apprehend them, and stay them or com- 
mit them to safe custody, that they might be 
proceeded against according to law. 

Then he called unto him the Lord Under- 
standing, who was the old lord mayor, he that 
was put out of place when Diabolus took the 
town, and put him into his former office again ; 
and it became his place for his lifetime. He 
bid him also that he should build him a palace 
near Eye-gate, and that he should build it in 
fashion like a tower for defence. He bid him 
also that he should read in the revelation of 
mysteries all the days of his life, that he might 
know how to perform his office aright. 

He also made Mr. Knowledge the recorder ; 
not of contempt to old Mr. Conscience, who 
had been recorder before, but for that it was in 
his princely mind to confer upon Mr. Con- 
science another employ, of which he told the 
old gentleman he should know more hereafter. 

Then he commanded that the image of Diab- 
olus should be taken down from the place 
where it was set up, and that they should de- 
stroy it utterly, beating of it into powder and 
casting it into the wind without the town wall ; 
and that the image of Shaddai his Father 
should be set up again, with his own, upon the 
castle-gates; and that it should be more fairly 
drawn than ever, forasmuch as both his Father 
and himself were come to Mansoul in more 
grace and mercy than heretofore. He would 
also that his name should be fairly engraven 
upon the front of the town, and that it should 
be done in the best of gold, for the honour of 
the town of Mansoul. 

After this was done Emmanuel gave out a 
commandment that those three great Diabolo- 
nians should be apprehended — namely, the two 
late lord mayors, to wit, Mr. Incredulity, Mr. 
Lustings, and Mr. Forget-good, the recorder. 
Besides these, there were some of them that 



420 



JBUNYAN'S COMPLETE WORKS. 



Diabolus made burgesses and aldermen in the 
town of Mansoul that were committed to ward 
by the hand of the now valiant and now right 
noble, the brave Lord Will-be-will. 

And these were their names: Alderman 
Atheism, Alderman Hard-heart, and Alder- 
man False-peace ; the burgesses were, Mr. No- 
truth, Mr. Pitiless, Mr. Haughty, with the 
like. These were committed to close custody ; 
and the jailer's name was Mr. True-man : this 
True-man was one of those that Emmanuel 
brought with him from his Father's court 
when at the first he made a war upon Diabolus 
in the town of Mansoul. 

After this the Prince gave a charge that the 
three strongholds that at the command of Diab- 
olus the Diabolonians had built in Mansoul 
should be demolished and utterly pulled down ; 
of which holds and their names, with their cap- 
tains and governors, you read a little before. 
But this was long in doing, because of the 
largeness of the places, and because the stones, 
the timber, the iron, and all rubbish were to be 
carried without the town. 

When this was done the Prince gave order 
that the lord mayor and aldermen of Mansoul 
should call a court of judicature for the trial 
and execution of the Diabolonians in the cor- 
poration, now under the charge of Mr. True- 
man the jailer. 

Now when the time was come and the court 
set, commandment was sent to Mr. True-man 
the jailer to bring the prisoners down to the 
bar. Then were the prisoners brought down 
pinioned and chained together, as the custom 
of the town of Mansoul was. So, when they 
were presented before the lord mayor, the re- 
corder, and the rest of the honourable bench, 
first the jury was empannelled and then the 
witnesses sworn. The names of the jury were 
these : Mr. Belief, Mr. True-heart, Mr. Upright, 
Mr. Hate-bad, Mr. Love-good, Mr. See-truth, 
Mr. Heavenly-mind, Mr. Moderate, Mr. Thank- 
ful, Mr. Good-work, Mr. Zeal-for-God, and Mr. 
Humble. 

The names of the witnesses were Mr. Know- 
all, Mr. Tell-true, Mr. Hate-lies, with my Lord 
Will-be-will and his man, if need were. 

So the prisoners were set to the bar. Then 
said Mr. Do-right, (for he was the town-clerk, ) 
Set Atheism to the bar, jailer. So he was set 
to the bar. Then said the clerk, Atheism, 
hold up thy hand. Thou art here indicted by 
the name of Atheism, (an intruder upon the 
town of Mansoul,) for that thou hast perni- 
ciously and doltishly taught and maintained 



that there is no God, and so no heed to be 
taken to religion. This thou hast done against 
the being, honour, and glory of the King, and 
against the peace and safety of the town of 
Mansoul. What sayest thou ? — art thou guilty 
of this indictment or not? 
Atheism. Not guilty. 

Crier. Call Mr. Know-all, Mr. Tell-true, and 
Mr. Hate-lies into the court. 

So they were called, and they appeared. 

Then said the clerk, You, the witnesses for 
the King, look upon the prisoner at the bar ; 
do you know him ? 

Then said Mr. Know-all, Yes, my lord, we 
know him ; his name is Atheism : he has been 
a very pestilent fellow for many years in the 
miserable town of Mansoul. 

Clerk You are sure you know him ? 

Know-all. Know him? Yes, my lord: I 
have heretofore too often been in his company 
to be at this time ignorant of him. He is a 
Diabolonian, the son of a Diabolonian : I knew 
his grandfather and his father. 

Clerk. Well said ; he standeth here indicted 
by the name of Atheism, &c, and is charged 
that he hath maintained and taught that there 
is no God, and so no heed need be taken to any 
religion. What say you, the King's witnesses, 
to this ? Is he guilty or not ? 

Know-all. My lord, I and he were once in 
Yillain's-lane together, and he at that time 
did briskly talk of divers opinions, and then 
and there I heard him say that for his part he 
did believe that there was no God. But, said 
he, I can profess one, and be religious too, if 
the company I am in and the circumstances 
of other things, said he, shall put me upon it. 

Clerk You are sure you heard him say thus ? 

Know-all. Upon mine oath I heard him say 
thus. 

Then said the clerk, Mr. Tell-true, what say 
you to the King's judges touching the prisoner 
at the bar ? 

Tell-true. My lord, I formerly was a great 
companion of his, (for the which I now repent 
me,) and I have often heard him say, and that 
with very great stomachfulness, that he be- 
lieved there was neither God, angel, nor spirit. 

Clerk Where did you hear him say so ? 

Tell-true. In Blackmouth-lane and in Blas- 
phemer's-row, and in many other places be- 
sides. 

Clerk Have you much knowledge of him ? 

Tell-true. I know him to be a Diabolonian, 
the son of a Diabolonian, and an horrible man 
to deny a Deity ; his father's name was Never- 



THE HOLY WAR. 



421 



be-good, and he had more children than this 
Atheism. I have no more to say. 

Clerk. Mr. Hate-lies, look upon the prisoner 
at the bar ; do you know him ? 

Hate-lies. My lord, this Atheism is one of 
the vilest wretches that ever I came near or 
had to do with in my life. I have heard him 
say that there is no God ; I have heard him 
say that there is no world to come, no sin, nor 
punishment hereafter ; and, moreover, I have 
heard him say that it was as good to go to a 
whore-house as to hear a sermon. 

Clerk Where did you hear him say these 
things ? 

Hate-lies. In Drunkard's-row, just at Rascal- 
lane's end, at a house in which Mr. Impiety 
lived. 

Clerk. Set him by, jailer, and set Mr. Lust- 
ings to the bar. Mr. Lustings, thou art here 
indicted by the name of Lustings, (an intruder 
upon the town of Mansoul,) for that thou hast 
devilishly and traitorously taught by practice 
and filthy words that it is lawful and profitable 
to man to give way to his carnal desires ; and 
that thou, for thy part, hast not, nor never will, 
deny thyself of any sinful delight as long as 
thy name is Lustings. How sayest thou ? — art 
thou guilty of this indictment or not? 

Then said Mr. Lustings, My lord, I am a 
man of high birth, and have been used to 
pleasures and pastimes of greatness. I have 
not been wont to be snubbed for my doings, 
but have been left to follow my will as if it 
were law. And it seems strange to me that I 
should this day be called into question for that 
which not only I, but also all men, do either 
secretly or openly countenance, love, and ap- 
prove of. 

Clerk. Sir, we concern not ourselves with 
your greatness, though the higher the better 
you should have been ; but we are concerned, 
and so are you now, about an indictment pre- 
ferred against you. How say you? — are you 
guilty of it or not ? 

Lustings. Not guilty. 

Clerk. Crier, call upon the witnesses to 
stand forth and give their evidence. 

Crier. Gentlemen, you the witnesses for the 
King, come in and give in your evidence for 
our Lord the King against the prisoner at the 
bar. 

Clerk. Come, Mr. Know-all, look upon the 
prisoner at the bar ; do you know him ? 
Know-all. Yes, my lord, I know him. 
Clerk. What is his name ? 
Know-all. His name is Lustings : he was the 



son of one Beastly, and his mother bare him 
in Flesh-street; she was one Evil-concupis- 
cence's daughter. I knew all the generation 
of them. 

Clerk. Well said ! You have here heard 
his indictment: what say you to it? — is he 
guilty of the things charged against him or 
not? 

Know-all. My lord, he has, as he saith, 
been a great man indeed, and a greater in 
wickedness than by pedigree, more than a 
thousand-fold. 

Clerk. But what do you know of his partic- 
ular actions, and especially with reference to 
this indictment? 

Know-all. I know him to be a swearer, a 
liar, a sabbath-breaker; I know him to be 
a fornicator and an unclean person ; I know 
him to be guilty of abundance of evils. He 
has been to my knowledge a very filthy man. 

Clerk. But where did he use to commit his 
wickedness — in some private corners, or more 
open and shamelessly ? 

Know-all. All the town over, my lord. 

Clerk. Come, Mr. Tell-true, what have you 
to say for our Lord the King against the pris- 
oner at the bar ? 

Tell-true. My lord, all that the first witness 
has said I know to be true, and a great deal 
more besides. 

Clerk. Mr. Lustings, do you hear what these 
gentlemen say? 

Lustings. I was ever of opinion that the 
happiest life that a man could live on earth 
was to keep himself back from nothing that 
he desired in the world; nor have I been 
false at any time to this opinion of mine, 
but have lived in the love of my notions 
all my days. Nor was I ever so churlish, 
having found such sweetness in them myself, 
as to keep the commendations of them from 
others. 

Then said the court, There hath proceeded 
enough from his own mouth to lay him open 
to condemnation; wherefore set him by, jailer, 
and set Mr. Incredulity to the bar. 

Then was Incredulity set to the bar. 

Clerk. Mr. Incredulity, thou art here in- 
dicted by the name of Incredulity, (an in- 
truder upon the town of Mansoul,) for that 
thou hast feloniously and wickedly, and that 
when thou wert an officer in the town of 
Mansoul, made head against the captains of 
the great King Shaddai when they came and 
demanded possession of Mansoul; yea, thou 
didst bid defiance to the name, forces, and 



422 



BUNYAN'S COMPLETE WORKS. 



cause of the King, and didst also, as did 
Diabolus thy captain, stir up and encourage the 
town of Mansoul to make head against and resist 
the said force of the King. What sayest thou 
to this indictment? — art thou guilty or not? 

Then said Incredulity, I know not Shaddai: 
I love my old prince ; I thought it my duty to 
be true to my trust, and to do what I could to 
possess the minds of the men of Mansoul to 
do their utmost to resist strangers and foreign- 
ers, and with might to fight against them. 
Nor have I, nor shall I, change my opinion 
for fear of trouble, though you at present are 
possessed of place and power. 

Then said the court : The man, as you see, 
is incorrigible ; he is for maintaining his vil- 
lainies by stoutness of words and his rebellion 
with impudent confidence ; and therefore set 
him by, jailer, and set Mr. Forget-good to the 
bar. 

Forget-good was then set to the bar. 

Clerk. Mr. Forget-good, thou art here in- 
dicted by the name of Forget-good, (an in- 
truder upon the town of Mansoul,) for that 
thou, when the whole affairs of the town of 
Mansoul were in thy hand, didst utterly for- 
get to serve them in what was good, and didst 
fall in with the tyrant Diabolus against Shad- 
dai the King, against his captains, and all his 
host, to the dishonour of Shaddai, the breach 
of his law, and the endangering of the destruc- 
tion of the famous town of Mansoul. What 
sayest thou to this indictment? — art thou 
guilty or not guilty ? 

Then said Forget-good, Gentlemen, and at 
this time my judges, as to the indictment by 
which I stand of several crimes accused before 
you, pray attribute my forgetfulness to mine 
age, and not to my wilfulness ; to the crazi- 
ness of my brain, and not to the carelessness 
of my mind ; and then I hope I may, by your 
charity, be excused from great punishment, 
though I be guilty. 

Then said the court, Forget-good, Forget- 
good, thy forgetfulness of good was not sim- 
ply of frailty, but of purpose, and for that 
thou didst loth to keep virtuous things in 
thy mind. What was bad thou couldst re- 
tain, but what was good thou couldst not 
abide to think of ; thy age therefore, and thy 
pretended craziness, thou makest use of to 
blind the court withal, and as a cloak to cover 
thy knavery. But let us hear what the wit- 
nesses have to say for the King against the 
prisoner at the bar. Is he guilty of this in- 
dictment or not ? 



Hate-lies. My lord, I have heard this For- 
get-good say that he could never abide to 
think of goodness, no not for a quarter of an 
hour. 

Clerk. Where did you hear him say so? 

Hate-lies. In All-base-lane, at a house next 
door to the sign of the Conscience-seared-with- 
an-hot-iron. 

Clerk. Mr. Know-all, what can you say for 
our Lord the King against the prisoner at the 
bar? 

Know-all. My lord, I know this man well : 
he is a Diabolonian, the son of a Diabolonian ; 
his father's name was Love-naught; and for 
him, I have often heard him say that he 
counted the very thoughts of goodness the 
most burdensome thing in the world. 

Clerk. Where have you heard him say these 
words ? 

Know-all. In Flesh-lane, right opposite the 
church. 

Then said the clerk, Come, Mr. Tell-true, 
give in your evidence concerning the prisoner 
at the bar, about that for which he stands here, 
as you see, indicted before this honourable 
court. 

Tell-true. My lord, I have heard him often 
say he had rather think of the vilest thing 
than of what is contained in the holy Scrip- 
tures. 

Clerk. Where did you hear him say such 
grievous words? 

Tell-true. Where? In a great many places; 
particularly in Nauseous-street, in the house 
of one Shameless, and in Filth-lane, at the 
sign of the Eeprobate, next door to the De- 
scent-into-the-pit. 

Court. Gentlemen, you have heard the in- 
dictment, his plea, and the testimony of the 
witnesses. Jailer, set Mr. Hard-heart to the 
bar. 

Hard-heart was then set to the bar. 

Clerk. Mr. Hard-heart, thou art here in- 
dicted by the name of Hard-heart, (an in- 
truder upon the town of Mansoul,) for that 
thou didst most desperately and wickedly pos- 
sess the town of Mansoul with impenitency 
and obdurateness, and didst keep them from 
remorse and sorrow for their evils, all the time 
of their apostacy from and rebellion against 
the blessed King Shaddai. What sayest thou 
to this indictment? — art thou guilty or not 
guilty? 

Hard-heart. My lord, I never knew what re- 
morse or sorrow meant in all my life : I am im- 
penetrable; I care for no man, nor can I be 



THE HOLY WAB, 



423 



pierced with men's grief; their groans will 
not enter into my heart; whomsoever I mis- 
chief, whomsoever I wrong, to me it is music 
when to others mourning. 

Court. You see the man is a right Diabolo- 
nian, and has convicted himself. Set him by, 
jailer, and set Mr. False-peace to the bar. 

Then was False-peace set to the bar. 

Court. Mr. False-peace, thou art here in- 
dicted by the name of False-peace, (an intruder 
upon the town of Mansoul,) for that thou didst 
most wickedly and satanically bring, hold, 
and keep the town of Mansoul, both in her 
apostacy and in her hellish rebellion, in a false, 
groundless, and dangerous peace and damnable 
security, to the dishonour of the King, the 
transgression of his law, and the great damage 
of the town of Mansoul. What sayest thou? 
— art thou guilty of this indictment or not? 

Then said Mr. False-peace, Gentlemen, and 
you now appointed to be my judges, I acknow- 
ledge that my name is Mr. Peace, but that my 
name is False-peace I utterly deny. If your 
honours should please to send for any that do 
intimately know me, or for the midwife that 
laid my mother of me, or for the gossips that 
were at my christening, they will any or all of 
them prove that my name is not False-peace, 
but Peace. Wherefore, I cannot plead to this 
indictment, forasmuch as my name is not in- 
serted therein; and as is my true name, so 
also are my conditions. I was always a man 
that loved to live at quiet, and what I loved 
myself, that I thought others might love also. 
Wherefore, when I saw any of my neighbours 
to labour under a disquieted mind, I endeav- 
oured to help them what I could; and in- 
stances of this good temper of mine many I 
could give. As, 

1. When at the beginning our town of Man- 
soul did decline the ways of Shaddai, some of 
them afterwards began to have disquieting re- 
flections upon themselves for what they had 
done ; but I, as one troubled to see them dis- 
quieted, presently sought out means to get 
them quiet again. 

2. When the ways of the old world and of 
Sodom were in fashion, if any thing happened 
to molest those that were for the customs of 
the present times, I laboured to make them 
quiet again and to cause them to act without 
molestation. 

3. To come nearer home: When the wars 
fell out between Shaddai and Diabolus, if at 
any time I saw any of the town of Mansoul 
afraid of destruction, I often used by some 



way, device, invention, or other to labour to 
bring them to peace again. 

Wherefore, since I have been always the 
man of so virtuous a temper, as some say a 
peace-maker is, and if a peace-maker be so de- 
serving a man as some have been bold to attest 
he is, then let me, gentlemen, be accounted by 
you, who have a great name for justice and 
equity in Mansoul, for a man that deserveth 
not this inhuman way of treatment, but liberty, 
and also a license to seek damage of those that 
have been my accusers. 

Then said the clerk, Crier, make proclama- 
tion. 

Crier. " Oh yes : Forasmuch as the prisoner 
at the bar hath denied his name to be that 
which is mentioned in the indictment, the 
court requireth that if any there be in this 
place that can give information to the court 
of the original and right name of the prisoner, 
they would come forth and give in their evi- 
dence; for the prisoner stands upon his own 
innocence." 

Then came two into the court and desired 
that they might have leave to speak what 
they knew concerning the prisoner at the bar ; 
the name of the one was Search-truth, and 
the name of the other Vouch-truth. So the 
court demanded of these men if they knew 
the prisoner, and what they could say concern- 
ing him ; for he stands, said they, upon his own 
vindication. 

Then said Mr. Search-truth, My lord, I — 

Court. Hold ! give him his oath. Then they 
sware him. So he proceeded. 

Search-truth. My lord, I know and have 
known this man from a child, and can attest 
that his name is False-peace. I knew his 
father: his name was Mr. Flatterer, and his 
mother before she was married was called by 
the name of Mrs. Sooth-up, and these two, 
when they came together, lived not long with- 
out this son ; and when he was born they 
called his name False-peace. I was his play- 
fellow, only I was somewhat older than he; 
and when his mother did use to call him home 
from play, she used to say, " False-peace, False- 
peace, come home quick, or I'll fetch you." 
Yea, I knew him when he sucked; and though 
I was then but little, yet I can remember that 
when his mother did use to sit at the door 
with him, or did play with him in her arms, 
she would call him twenty times together, 
" My little False-peace, my pretty False-peace, 
and oh my sweet rogue, False-peace;" and 
again, "Oh my little bird, False-peace; and 



424 



BUNYAN'S COMPLETE WORKS. 



how do I love my child!" The gossips also 
know it is thus, though he has the face to 
deny it in open court. 

Then Mr. Vouch-truth was called upon to 
speak what he knew of hirn. So they sware 
him. 

Then said Mr. Vouch-truth, My lord, all 
that the former witness hath said is true; his 
name is False-peace, the son of Mr. Flatterer 
and of Mrs. Sooth-up his mother. And I have 
in former times seen him angry with those who 
have called him anything else but False-peace ; 
for he would say that all such did mock and 
nickname him ; but this was in the time when 
Mr. False-peace was a great man, and when 
the Diabolonians were the brave men in Man- 
soul. 

Court. Gentlemen, you have heard what 
these two men have sworn against the prisoner 
at the bar ; and now, Mr. False-peace, to you. 
You have denied your name to be False-peace, 
yet you see that these honest men have sworn 
that this is your name. As to your plea, in 
that you are quite beside the matter of your 
indictment ; you are not by it charged for evil- 
doing because you are a man of peace or a 
peacemaker among your neighbours, but for 
that you did wickedly, satanically, bring, keep, 
and hold the town of Mansoul, both under its 
apostacy from and in its rebellion against its 
King, in a false, lying, and damnable peace, 
contrary to the law of Shaddai, and likewise 
to the hazard of the destruction of the then 
miserable town of Mansoul. All that you 
have pleaded for yourself is that you have de- 
nied your name, &c, but here you see we have 
witnesses to prove that you are the man. 

For the peace that you so much boast of 
making among your neighbours, know that 
the peace that is not a companion of truth and 
holiness, but which is without this foundation, 
is grounded upon a lie, and is both deceitful 
and damnable ; as also the great Shaddai hath 
said ; thy plea therefore has not delivered thee 
from what by the indictment thou art charged 
with, but rather it doth fasten all upon thee. 

But thou shalt have very fair play : let us 
call the witnesses that are to testify as to mat- 
ter of fact, and see what they have to say for 
our Lord the King against the prisoner at the 
bar. 

Clerk. Mr. Know-all, what say you for our 
Lord the King against the prisoner at the 
bar? 

Know-all. My lord, this man hath of a long 
time made it, to my knowledge, his business to 



keep the town of Mansoul in a sinful quietness 
in the midst of all her lewdness, filthiness, and 
turmoils ; and hath said, and that in my hear- 
ing, Come, come, let us fly from all trouble, on 
what ground soever it comes, and let us be for 
a .quiet and peaceable life, though it wanteth a 
good foundation. 

Clerk. Come, Mr. Hate-lies, what have you 
to say? 

Hate-lies. My lord, I have heard him say 
that peace, though in a way of unrighteous- 
ness, is better than trouble with truth. 

Clerk. Where did you hear him say this ? 

Hate-lies. I heard him say it in Folly-yard, 
at the house of one Mr. Simple, next door to 
the sign of the Self-deceiver. Yea, he hath 
said this to my knowledge twenty times in that 
place. 

Clerk. We may spare further witness ; this 
evidence is plain and full. Set him by, jailer, 
and set Mr. No-truth to the bar. 

Mr. No-truth, thou art here indicted by the 
name of No-truth, (an intruder upon the town 
of Mansoul,) for that thou hast always, to the 
dishonour of Shaddai and to the endangering 
of the utter ruin of the famous town of Man- 
soul, set thyself to deface and utterly to spoil 
all the remainders of the law and image of 
Shaddai that have been found in Mansoul after 
her deep apostacy from her King to Diabolus, 
that envious tyrant. What say est thou ? — art 
thou guilty of this indictment or not ? 

No-truth. Not guilty, my lord. 

Then the witnesses were called, and Mr. 
Know-all did first give in his evidence against 
him. 

Know-all. My lord, this man was at the pull- 
ing down of the image of Shaddai ; yea, this is 
he that did it with his own hands. I myself 
stood by and saw him do it, and he did it at 
the commandment of Diabolus. Yea, this Mr. 
No-truth did more than this : he did also set 
up the horned image of the beast Diabolus in 
the same place. This also is he that at the bid- 
ding of Diabolus did rend and tear, and cause 
to be consumed, all that he could of the re- 
mainders of the law of the King, even what- 
ever he could lay his hands on in Mansoul. 

Clerk. Who saw him do this besides your- 
self? 

Hate-lies. I did, my lord, and so did many 
others besides; for this was not done by 
stealth or in a corner, but in the open view 
of all ; yea, he chose himself to do it publicly, 
for he delighted in doing it. 

Clerk. Mr. No-truth, how could you have 



THE HOLY WAR. 



425 



the face to plead not guilty when you were so 
manifestly. the doer of all this wickedness? 

No-truth. Sir, I thought I must say some- 
thing, and as my name is so I speak; I have 
been advantaged thereby before now, and did 
not know but by speaking no truth I might 
have reaped the same benefit now. 

Clerk. Set him by, jailer, and set Mr. Piti- 
less to the bar. Mr. Pitiless, thou art here in- 
dicted by the name of Pitiless, (an intruder 
upon the town of Mansoul,) for that thou didst 
most traitorously and wickedly shut up all 
bowels of compassion, and wouldst not suffer 
poor Mansoul to condole her own misery when 
she had apostatized from her rightful King, 
but didst evade and at all times turn her mind 
away from those thoughts that had in them a 
tendency to lead her to repentance. What 
say est thou to this indictment ? — guilty or not 
guilty? 

Pitiless. Not guilty of pitilessness. All I 
did was to cheer up, according to my name, 
for my name is not Pitiless, but Cheer-up ; and 
I could not abide to see Mansoul incline to 
melancholy. 

Clerk. How ! Do you deny your name, and 
say it is not Pitiless, but Cheer-up ? Call for 
the witnesses ; what say you, the witnesses, to 
this plea ? 

Know-all. My lord, his name is Pitiless ; so 
he hath writ himself in all papers of concern 
wherein he has had to do. But these Diab- 
olonians love to counterfeit their names : Mr. 
Covetousness covers himself with the name of 
Good-husbandry, or the like; Mr. Pride can, 
when need, call himself Mr. Neat, Mr. Hand- 
some, or the like, and so of all the rest of 
them. 

Clerk. Mr. Tell-true, what say you ? 

Tell-true. His name is Pitiless, my lord; I 
have known him from a child, and he hath done 
all that wickedness wherewith he stands charg- 
ed in the indictment ; but there is a company 
of them that are not acquainted with the 
danger of damning, therefore they call all 
those melancholy that have serious thoughts 
how that state should be shunned by them. 

Clerk. Set Mr. Haughty to the bar, jailer. 
Mr. Haughty, thou art here indicted by the 
name of Haughty, (an intruder upon the town 
of Mansoul,) for that thou didst most traitor- 
ously and devilishly teach the town of Mansoul 
to carry it loftily and stoutly against the sum- 
monses that were given them by the captains 
of the King Shaddai. Thou didst also teach 
the town of Mansoul to speak contemptuously 



and vilifyingly of their great King Shaddai ; 
and didst moreover encourage, both by words 
and examples Mansoul to take up arms both 
against the King and his Son Emmanuel. 
How say est thou ? — art thou guilty of this in- 
dictment or not ? 

Haughty. Gentlemen, I have always been a 
man of courage and valour, and have not used, 
when under the greatest clouds, to sneak or 
hang down the head like a bullrush ; nor did 
it please me at all at any time to see men veil 
their bonnets to those that have opposed them ; 
yea, though their adversaries seemed to have 
ten times the advantage of them. 

I did not use to consider who was my foe, 
nor what the cause was in which I was engaged. 
It was enough to me • if I carried it bravely, 
fought like a man, and came off a victor. 

Court. Mr. Haughty, you are not here in- 
dicted for that you have been a valiant man, 
nor for your courage and stoutness in times of 
distress, but for that you have made use of this 
your pretended valour to draw the town of 
Mansoul into acts of rebellion both against the 
great King and Emmanuel his Son. This is 
the crime and the thing wherewith thou art 
charged in and by the indictment. 

But he made no answer to that. 

Now when the court had thus far proceeded 
against the prisoners at the bar, then they put 
them over to the verdict of their jury, to whom 
they did apply themselves after this manner. 

Court. Gentlemen of the jury, you have been 
here, and have seen these men ; you have heard 
their indictments, their pleas, and what the 
witnesses have testified against them. Now 
what remains is, that you do forthwith with- 
draw yourselves to some place, where, without 
confusion, you may consider of what verdict, 
in a way of truth and righteousness, you ought 
to bring in for the King against them, and 
bring it in accordingly. 

Then the jury— to wit, Mr. Belief, Mr. True- 
heart, Mr. Upright, Mr. Hate-bad, Mr. Love- 
good, Mr. See-truth, Mr. Heavenly-mind, Mr. 
Moderate, Mr. Thankful, Mr. Humble, Mr. 
Good-work, and Mr. Zeal-for-God — withdrew 
themselves in order to their work. Now when 
they were shut up by themselves, they fell to 
discourse among themselves in order to the 
drawing up of their verdict. 

And thus Mr. Belief (for he was the fore- 
man) began; "Gentlemen," quoth he, "for 
the men, the prisoners at the bar, for my part 
I believe they all deserve death." "Very 
right," said Mr. True-heart ; "lam wholly of 



426 



BUNYAN'S COMPLETE WORKS. 



your opinion." " Oh what a mercy is it," said 
Mr. Hate-bad, " that such villains as these are 
apprehended !" " Ay, ay," said Mr. Love-good ; 
"this is one of the joyfullest days that ever I 
saw in my life." Then said Mr. See-truth, " I 
know that if we judge them to death, our ver- 
dict shall stand before Shaddai himself." " Nor 
do I at all question it," said Mr. Heave'nly- 
mind; he said moreover, "When all such 
beasts as these are cast out of Mansoul, what a 
goodly town will it be then !" Then said Mr. 
Moderate, " It is not my manner to pass my 
judgment with rashness ; but for these, their 
crimes are so notorious and the witness so 
palpable that that man must be wilfully blind 
who saith the prisoners ought not to die." 
" Blessed be God," said Mr. Thankful, " that 
the traitors are in safe custody !" " And I join 
with you in this upon my bare knees," said 
Mr. Humble. "I am glad also," said Mr. 
Good-work. Then said the warm man and 
true-hearted Mr. Zeal-for-God, " Cut them off; 
they have been the plague and have sought 
the destruction of Mansoul." 

Thus therefore being all agreed in their ver- 
dict, they came instantly into the court. 

Clerk Gentlemen of the jury, answer all to 
your names. Mr. Belief, one ; Mr. True-heart, 
two ; Mr. Upright, three ; Mr. Hate-hgd, four ; 
Mr. Love-good, five ; Mr. See-truth, six ; Mr. 
Heavenly-mind, seven ; Mr. Moderate, eight ; 
Mr. Thankful, nine; Mr. Humble, ten; Mr. 
Good- work, eleven; and Mr. Zeal-for-God, 
twelve. Good men and true, stand together in 
your verdict. Are you all agreed? 

Jury. Yes, my lord. 

Clerk Who shall speak for you ? 

Jury. Our foreman. 

Clerk You, the gentlemen of the jury, being 
empannelled for our Lord and King, to serve 
here in a matter of life and death, have heard 
the trials of each of these men, the prisoners 
at the bar : what say you ? — are they guilty of 
that and those crimes for which they stand 
here indicted, or are they not guilty ? 

Foreman. Guilty, my lord. 

Clerk Look to your prisoners, jailer. 

This was done in the morning, and in the 
afternoon they received the sentence of death 
according to the law. 

The jailer, therefore, having received such 
a charge, put them all in the inward prison, 
to preserve them there till the day of execu- 
tion, which was to be the next day in the 
morning. 

But now to see how it happened: one of 



the prisoners. Incredulity by name, in the 
interim betwixt the sentence and the day 
of execution brake prison and made his 
escape, and gets him away quite out of the 
town of Mansoul, and lay lurking in such 
places and holds as he might, until he should 
again have opportunity to do the town of 
Mansoul a mischief for their thus handling 
of him as they did. 

Now when Mr. True-man, the jailer, per- 
ceived that he had lost his prisoner he was in 
a heavy taking, because that prisoner we 
speak of, he was the very worst of the whole 
gang ; wherefore first he goes and acquaints 
my lord mayor, Mr. Recorder, and my Lord 
Will-be-will with the matter, and to get of 
them an order to make search for him 
throughout the town of Mansoul. So an 
order he got and search was made, but no 
such man could now be found in all the town 
of Mansoul. 

All that could be gathered was, that he had 
lurked awhile about the outside of the town, 
and that here and there one or other had a 
glimpse of him as he made his escape out of 
Mansoul ; one or two also did affirm that they 
saw him without the town going apace quite 
over the plain. Now when he was quite 
gone it was affirmed by one Mr. Did-see that 
he ranged all over dry places till he met 
with Diabolus his friend ; and where should 
they meet one another but just upon Hell- 
gate-hill ! 

But oh what a lamentable story did the 
old gentleman tell to Diabolus concerning 
what sad alterations Emmanuel had made in 
Mansoul. 

As first, how Mansoul had, after some de- 
lays, received a general pardon at the hands 
of Emmanuel, and that they had invited him 
into the town, and that they had given him 
the castle for his possession. He said, more- 
over, that they had called his soldiers into the 
town, and coveted who should quarter the 
most of them ; they also entertained him with 
the timbrel, song, and dance. "But that," 
said Incredulity, " that is the sorest vexation 
to me, he hath pulled down, father, thy 
image and set up his own — pulled down thy 
officers and set up his own. Yea, and Will- 
be-will, that rebel, who, one would have 
thought, should never have turned from us, 
he is now in as great favour with Emmanuel 
as ever he was with thee. But besides all this, 
this Will-be-will has received a special com- 
mission from his Master to search for, to ap- 



THE HOLY WAR. 



427 



prehend, and to put to death all and all man- 
ner of Diabolonians that he shall find in 
Mansoul. Yea, and this Will-be-will has 
taken and committed to prison already eight 
of my lord's most trusty friends in Mansoul. 
Nay, further, my lord, with grief I speak it, 
they have been all arraigned, condemned, and 
I doubt not before this time executed in Man- 
soul. I told my lord of eight, and myself was 
the ninth, who should assuredly have drunk 
of the same cup but that through craft I, 
as thou seest, have made mine escape from 
them." 

When Diabolus had heard this lament- 
able story he yelled and snuffed up the wind 
like a dragon, and made the sky to look 
dark with roaring. He also sware that he 
would try to be revenged on Mansoul for 
this. So they concluded to enter into con- 
sultation how they might get the town of 
Mansoul again. 

Now, before this time the day was come in 
which the prisoners in Mansoul were to be ex- 
ecuted. So they were brought to the cross, 
and that by Mansoul in most solemn manner ; 
for the Prince said that this should be done by 
the hand of the town of Mansoul, that I may 
see, said he, the forwardness of my now re- 
deemed Mansoul to keep my word and to do 
my commandments, and that I may bless 
Mansoul in doing this deed. Proof of sin- 
cerity pleases me well; let Mansoul therefore 
first lay their hands upon these Diabolonians 
to destroy them. 

So the town of Mansoul slew them accord- 
ing to the word of their Prince. But when 
the prisoners were brought to the cross to die, 
you can hardly believe what troublesome work 
Mansoul had of it to put the Diabolonians to 
death ; for the men knowing that they must 
die, and all of them having implacable enmity 
in their heart to Mansoul, what did they but 
took courage at the cross and there resisted 
the men of the town of Mansoul? Where- 
fore the men of Mansoul were forced to cry 
out for help to the captains and men of war. 
Now the great Shaddai had a secretary in the 
town, and he was a great lover of the men of 
Mansoul, and he was at the place of execution 
also ; so he, hearing the men of Mansoul cry 
out against the stragglings and unruliness 
of the prisoners, rose up from his place and 
came and put his hands upon the hands of the 
men of Mansoul. So they crucified the Diab- 
olonians that had been a plague, a grief, and 
an offence to the town of Mansoul. 



Now, when this good work was done the 
Prince came down to see, to visit, and to 
speak comfortably to the men of Mansoul, 
and to strengthen their hands in such work. 
And he said to them that by this act of theirs 
he had proved them, and found them to be 
lovers of his person, observers of his laws, and 
such as also had respect to his honour. He 
said moreover (to show them that they by 
this should not be the losers, nor their town 
weakened by the loss of them) that he would 
make them another captain, and that one 
of themselves ; and that this captain should 
be a ruler of a thousand, for the good 
and benefit of the now flourishing town of 
Mansoul. 

So he called one whose name w r as Waiting, 
and bid him go quickly up to the castle-gate, 
and inquire there for one Mr. Experience, that 
waiteth upon that noble captain, the Captain 
Credence, and bid him come hither to me. 
So the messenger that waiteth upon the good 
Prince Emmanuel went and said as he was 
commanded. Now, the young gentleman was 
waiting to see the captain train and muster 
his men in the castle-yard. Then said Mr. 
Waiting to him, "Sir, the Prince would that 
you should come down to his Highness forth- 
with." So he brought him down to Emman- 
uel, and he came and made obeisance before 
him. Now the men of the town knew Mr. 
Experience well, for he was born and bred 
in Mansoul ; they also knew him to be a man 
of conduct, of valour, and a person prudent 
in matters ; he was also a comely person, 
well spoken, and very successful in his un- 
dertakings. 

Wherefore the hearts of the townsmen were 
transported with joy when they saw that the 
Prince himself was taken so with Mr. Experi- 
ence that he needs would make him a captain. 

So with one consent they bowed the knee 
before Emmanuel, and with a shout said, "Let 
Emmanuel live for ever !" - Then said the 
Prince to the young gentleman whose name 
was Mr. Experience, " I have thought good to 
confer upon thee a place of trust and honour 
in this my town of Mansoul." Then the 
young man bowed his head and worshipped. 
"It is," said Emmanuel, "that thou shouldst 
be a captain, a captain over a thousand men 
in my beloved town of Mansoul." Then said 
the captain, "Let the King live!" So the 
Prince gave out orders forthwith to the King's 
secretary that he should draw up for Mr. Ex- 
perience a commission to make him a captain 



428 



BUNYAN'S COMPLETE WORKS. 



over a thousand men, and let it be brought to 
me, said he, that I may set to it my seal. So 
it was done as it was commanded : the com- 
mission was drawn up, brought to Emmanuel, 
and he set his seal thereto ; then by the hand 
of Mr. Waiting he sent it away to the captain. 

Now as soon as the captain had received his 
commission he sounded his trumpet for volun- 
teers, and young men came to him apace ; yea, 
the greatest and chiefest men in the town sent 
their sons to be listed under his command. 
Thus Captain Experience came under com- 
mand to Emmanuel for the good of the town 
of Mansoul. He had for his lieutenant one 
Mr. Skilful, and for his cornet one Mr. Mem- 
ory. His under-officers I need not name. 
His colours were the white colours for the 
town of Mansoul, and his escutcheon was the 
dead lion and the dead bear. So the Prince 
returned to his royal palace again. 

Now, when he was returned thither the el- 
ders of the town of Mansoul — to wit, my lord 
mayor, the recorder, and the Lord Will-be- 
will — went to congratulate him, and in special 
way to thank him for his love, care, and tender 
compassion which he showed to his ever- 
obliged town of Mansoul. So after a while, 
and some sweet communion between them, the 
townsmen, having solemnly ended their cere- 
mony, returned to their place again. 

Emmanuel also at this time appointed them 
a day wherein he would renew their charter, 
yea, wherein he would renew and enlarge it, 
mending several faults therein, that Mansoul's 
yoke might be yet more easy. And this he 
did without any desire of theirs, even of his 
own frankness and noble mind. So when he 
had sent for and seen their old one, he laid it 
by and said, " Now that which decayeth and 
waxeth old is ready to vanish away." He 
said moreover, " The town of Mansoul shall 
have another, a better, a new one, more steady 
and firm by far." An epitome whereof take as 
follows : 

"I, Emmanuel, Prince of Peace, and a 
great lover of the town of Mansoul, do in the 
name of my Father and of mine own clem- 
ency, give, grant, and bequeath to my beloved 
town of Mansoul — 

"1. Free, full, and everlasting forgiveness 
of all wrongs, injuries, and offences done by 
them against my Father, me, their neighbours, 
or themselves. 

" 2. I do give them the holy law and my 
testament, with all that therein is contained, 
for their everlasting comfort and consolation. 



"3. I do also give them a portion of the 
selfsame grace and goodness that dwells in 
my Father's heart and mine. 

" 4. I do give, grant, and bestow upon them 
freely the world, and what is therein for their 
good ; and they shall have that power over it 
as shall stand with the honour of my Father, 
my glory, and their comfort ; yea, I grant them 
the benefits of life and death, and of things 
present and things to come. This privilege 
no other city, town, or corporation shall have, 
but my Mansoul only. 

" 5. I do give and grant them leave and free 
access to me in my palace, at all seasons, there 
to make known their wants to me. And I 
give them moreover a promise that I will hear 
and redress all their grievances. 

" 6. I do give, grant to, and invest the town 
of Mansoul with full power and authority to 
seek out, take, enslave, and destroy all and all 
manner of Diabolonians that at any time, 
from whencesoever, shall be found straggling 
in or about the town of Mansoul. 

"7. I do further grant to my beloved town 
of Mansoul that they shall have authority not 
to suffer any foreigner or stranger, or their 
seed, to be free in and of the blessed town of 
Mansoul, nor to share in the excellent privi- 
leges thereof. But that all the grants, privi- 
leges, and immunities that I bestow upon the 
famous town of Mansoul shall be for those the 
old natives and true inhabitants thereof; to 
them, I say, and to their right seed after 
them. 

" But all Diabolonians, of what sort, birth, 
country, or kingdom soever, shall be debarred 
a share therein." 

So when the town of Mansoul had received 
at the hand of Emmanuel their gracious char- 
ter, (which in itself is infinitely more large than 
by this lean epitome is set before you,) they 
carried it to audience — that is, to the market- 
place — and there Mr. Eecorder read it in the 
presence of all the people. This being done, 
it was had back to the castle-gates, and there 
fairly engraven upon the doors thereof and 
laid in letters of gold, to the end that the town 
of Mansoul, with all the people thereof, might 
have it always in their view, or might go 
where they might see what a blessed freedom 
their Prince had bestowed upon them, that 
their joy might be increased in themselves 
and their love renewed to their great and good 
Emmanuel. 

But what joy, what comfort, what consola- 
tion, think you, did now possess the hearts of 



THE HOLY WAR. 



429 



the men of Mansoul! The bells rang, the 
minstrels played, the captains shouted, the 
colours waved in the wind, and the silver 
trumpets sounded, and all the Diabolonians 
now were glad to hide their heads. 

When this was over the Prince sent again 
for the elders of the town of Mansoul, and 
communed with them about a ministry that he 
intended to establish among them — such a 
ministry that might open unto them and in- 
struct them in the things that did concern 
their present and future state. 

For, said he, you of yourselves, without you 
have teachers and guides, will not be able to 
know, and if not to know to be sure not to do, 
the will of my Father. 

At this news, when the elders of Mansoul 
brought it to the people, the whole town came 
running together, (for it pleased them well, as 
whatever the Prince now did pleased the peo- 
ple,) and all with one consent implored his 
Majesty that he would forthwith establish such 
a ministry among them as might teach them 
both law and judgment, statute and command- 
ment, that they might be documented in all 
good and wholesome things. So he told them 
that he would grant them their request, and 
would establish two among them — one that 
was of his Father's court, and one that was a 
native of Mansoul. 

He that is from the court, said he, is a per- 
son of no less quality and dignity than is my 
Father and I, and he is the lord chief secretary 
of my Father's house; for he is and always 
has been the chief dictator of all my Father's 
laws — a person altogether well skilled in all 
mysteries and knowledge of mysteries, as is my 
Father or as myself is. Indeed he is one with 
us in nature, and also as to loving of and 
being faithful to and in the eternal concerns 
of the town of Mansoul. 

And this is he, said the Prince, that must be 
your chief teacher ; for it is he, and he only, 
that can teach you clearly in all high and 
supernatural things. He, and he only, it is 
that knows the ways and methods of my 
Father at court ; nor can any like him show 
how the heart of my Father is at all times, in 
all things, upon all occasions, towards Man- 
soul ; for as no man knows the things of a man 
but the spirit of a man which is in him, so 
the things of my Father knows no man but 
this his high and mighty secretary. Nor can 
any as he tell Mansoul how and what they 
shall do to keep themselves in the love of my 
Father. He also it is that can bring lost 



things to your remembrance, and that can tell 
you things to come. This teacher therefore 
must of necessity have pre-eminence (both in 
your affections and judgment) before your 
other teacher ; his personal dignity, the excel- 
lency of his teaching, also the great dexterity 
that he hath to assist you to make and draw 
up petitions to my Father for your help and 
to his pleasing, must lay obligations upon you 
to love him, fear him, and to take heed that 
you grieve him not. 

This person can put life and vigour into all 
he says; yea, and can also put it into your 
hearts. This person can make seers of you, 
and can make you tell what shall be hereafter. 
By this person you must frame all your peti- 
tions to my Father and me ; and without his 
advice and counsel first obtained let nothing 
enter into the town or castle of Mansoul, for 
that may disgust and grieve this noble person. 

Take heed, I say, that you do not grieve this 
minister, for if you do he may fight against 
you ; and should he once be moved by you to 
set himself against you in battle array, that 
will distress you more than if twelve legions 
should from my Father's court be sent to make 
war upon you. 

But, as I said, if you shall hearken unto him, 
and shall love him, if you shall devote your- 
selves to his teaching, and shall seek to have 
converse and to maintain communion with him, 
you shall find him ten times better than is the 
whole world to any ; yea, he will shed abroad 
the love of my Father in your hearts, and 
Mansoul will be the wisest and most blessed 
of all people. 

Then did the Prince call unto him the old 
gentleman who before had been the recorder 
of Mansoul, Mr. Conscience by name, and told 
him that forasmuch as he was well skilled in 
the law and government of the town of Man- 
soul, and was also well spoken, and could per- 
tinently deliver to them his Master's will in 
all terrene and domestic matters, therefore he 
would make him a minister for, in, and to the 
goodly town of Mansoul in all the laws, stat- 
utes and judgments of the famous town of 
Mansoul. And thou must, said the Prince, 
confine thyself to the teaching of moral vir- 
tues, to civil and natural duties; but thou 
must not attempt or presume to be a revealer 
of those high and supernatural mysteries that 
are kept close in the bosom of Shaddai my 
Father ; for those things knoweth no man, nor 
can any reveal them but my Father's secretary 
only. 



430 



BUNYAN'S COMPLETE WORKS. 



Thou art a native of the town of Mansoul, 
but the lord secretary is a native with my 
Father ; wherefore, as thou hast knowledge of 
the laws and customs of the corporation, so he 
of the things and will of my Father ; where- 
fore, Mr. Conscience, although I have made 
thee a minister and a preacher in the town of 
Mansoul, yet as to the things which the lord 
secretary knoweth and shall teach to this peo- 
ple, there thou must be his scholar and a 
learner, even as the rest of Mansoul are. 

Thou must therefore, in all high and super- 
natural things, go to him for information and 
knowledge; for though there be a spirit in 
man, this person's inspiration must give him 
understanding. Wherefore, thou Mr. Re- 
corder, keep low and be humble, and remember 
that the Diabolonians that kept not their first 
charge, but left their own standing, are now 
made prisoners in the pit ; be therefore con- 
tent with thy station. 

I have made thee my Father's vicegerent on 
earth in such things of which I have made 
mention before ; and take thou power to teach 
them to Mansoul, yea, and to impose them 
with whips and chastisements if they shall not 
willingly hearken to do thy commandments. 

And, Mr. Recorder, because thou art old and 
feeble, therefore I give thee leave and license 
to go when thou wilt to my fountain, my con- 
duit, and there to drink freely of the blood of 
my grape, for my conduit doth always run 
wine. Thus doing, thou shalt drive from thy 
heart and stomach all foul, gross, and hurtful 
humours. It will also lighten thine eyes, and 
will strengthen thy memory for the reception 
and keeping of all that the King's most noble 
secretary teacheth. 

When the Prince had thus put Mr. Recorder 
(that once so was) into the place and office of 
a minister of Mansoul, and the man had thank- 
fully accepted thereof, then did Emmanuel 
address himself to the townsmen themselves. 

"Behold (said the Prince to Mansoul) my 
love and care towards you. I have added to all 
that is past this mercy to appoint you preach- 
ers — the most noble secretary to teach you in 
all high and sublime mysteries, and this gen- 
tleman (pointing to Mr. Conscience) is to teach 
you in all things human and domestic, for 
therein lieth his work. He is not, by what I 
have said, debarred of telling to Mansoul any- 
thing that he hath heard and received at the 
mouth of the lord high secretary ; only he shall 
not attempt or presume to be a revealer of 
those high mysteries himself; for the breaking 



of them up, and the discovery of them to Man- 
soul, lieth only in the power, authority, and 
skill of the lord high secretary himself. Talk 
of them he may ; and so may the rest of the 
town of Mansoul, as they have opportunity, 
press them upon each other for the benefit of 
the whole. These things, therefore, I would 
have you observe and do, for it is for your life 
and lengthening of your days. 

" And one thing more to my beloved town 
of Mansoul : You must not dwell in nor stay 
upon anything of that which he hath in com- 
mission to teach you as to your trust and 
expectation of the next world; of the next 
world, I say, for I purpose to give another to 
Mansoul when this with them is worn out; 
but for that you must wholly and solely have 
recourse to and make stay upon this doctrine, 
which is your teacher after the first order. 
Yea, Mr. Recorder himself must not look for 
life from that which he himself revealeth ; his 
dependence for that must be founded in the 
doctrine of the other preacher. Let Mr. Re- 
corder also take heed that he receive not any 
doctrine or point of doctrine that is not com- 
municated to him by his superior teacher, nor 
yet within the precincts of his own formal 
knowledge." 

Now after the Prince had thus settled things 
in the famous town of Mansoul, he proceeded 
to give to the elders of the corporation a neces- 
sary caution — to wit, how they should carry it 
to the high and noble captains that he had 
from his Father's court sent or brought with 
him to the famous town of Mansoul. 

" These captains (said he) do love the town 
of Mansoul, and they are picked men, picked 
out of abundance as men that best suit, and 
that will most faithfully serve in the wars of 
Shaddai against the Diabolonians for the 
preservation of the town of Mansoul. I charge 
you, therefore, (said he,) ye inhabitants of 
the now flourishing town of Mansoul, that you 
carry it not ruggedly or untowardly to my 
captains or their men, since, as I said, they are 
picked and choice men, men chosen out of 
many for the good of the town of Mansoul. I 
say, I charge you that you carry it not rug- 
gedly or untowardly to them ; for though they 
have the hearts and faces of lions when at any 
time they shall be called forth to engage and 
fight with the King's foes and the enemies of 
the town of Mansoul, yet a little discounte- 
nance cast upon them from the town of Man- 
soul will deject and cast down their faces, will 
weaken and take away their courage. Do not, 



THE HOLY WAR. 



431 



therefore, my beloved, carry it unkindly to 
my valiant captains and courageous men of 
war, but love them, nourish them, succour 
them, and lay them in your bosoms, and they 
will not only fight for you, but cause to fly 
from you all those the Diabolonians that seek 
and will, if possible, be your utter destruction. 

"If therefore any of them should, at any 
time, be sick or weak, and so not able to per- 
form that office of love which with all their 
hearts they are willing to do, (and will do also 
when well and in health,) slight them not nor 
despise them, but rather strengthen them and 
encourage them, though weak and ready to 
die ; for they are your fence and your guard, 
your walls, gates, locks and bars. And although 
when they are weak they can do but little, but 
rather need to be helped by you than that you 
should then expect great things from them, 
yet when well you know what exploits, what 
feats and warlike achievements they are able 
to do and will perform for you. 

" Besides, if they be weak, the town of Man- 
soul cannot be strong ; if they be strong, then 
Mansoul cannot be weak ; your safety there- 
fore doth lie in their health and in your coun- 
tenancing of them. Remember also that if 
they be sick, they catch that disease of the town 
of Mansoul itself. 

" These things I have said unto you because 
I love your welfare and your honour. Ob- 
serve, therefore, my Mansoul, to be punctual 
in all things that I have given in charge unto 
you, and that not only as a town corporate, 
and so to your officers and guard and guides in 
chief, but to you as a people, whose well-being 
as single persons depends on the observation 
of the orders and commandments of their Lord. 

" Next, my Mansoul, I do warn you of 
that of which, notwithstanding the reformation 
which that at present is wrought among you, 
you have need to be warned about ; wherefore 
hearken diligently unto me. I am now sure, 
and you will know hereafter, that there are 
yet some of the Diabolonians remaining in 
the town of Mansoul — Diabolonians that are 
sturdy and implacable, and that do, already, 
while I am yet with you, and that will yet 
more when I am from you, study, plot, con- 
trive, invent, and jointly attempt to bring you 
to desolation, so to a state far worse than that 
of Egyptian bondage. They are the avowed 
friends of Diabolus, therefore look about you ; 
they used therefore to lodge with their prince 
in the castle when Incredulity was lord mayor 
of this town, but since my coming hither, they 



lie more in the outsides and walls, and have 
made themselves dens, and caves, and holes, 
and strongholds therein. Wherefore, Man- 
soul, thy work as to this will be so much the 
more difficult and hard — that is, to take, mor- 
tify, and put them to death, according to the 
will of my Father. Nor can you utterly rid 
yourselves of them unless you should pull 
down the walls of your town, the which I am 
by no means willing you should. Do you ask 
me, What shall we do then ? Why, be you dil- 
igent, and quit you like men ; observe their 
holds, find out their haunts, assault them, and 
make no peace with them. Wherever they 
haunt, lurk, or abide, and what terms of peace 
soever they offer you, abhor, and all shall be 
well betwixt you and me. And, that you may 
the better know them from those that are the 
natives of the town of Mansoul, I will give you 
this brief schedule of the names of the chief 
of them ; and they are these that follow : The 
Lord Fornication, the Lord Adultery, the 
Lord Murder, the Lord Anger, the Lord Las- 
civiousness, the Lord Deceit, the Lord Evil- 
eye, Mr. Drunkenness, Mr. Revelling, Mr. 
Idolatry, Mr. Witchcraft, Mr. Variance, Mr. 
Emulation, Mr. Wrath, Mr. Strife, Mr. Sedi- 
tion, and Mr. Heresy. These are some of the 
chief, Mansoul, of those that will seek to 
overthrow thee for ever. These, I say, are the 
shudders in Mansoul, but look thou well into 
the law of thy King, and there thou shalt find 
their physiognomy and such other character- 
istical notes of them by which they certainly 
may be known. 

"These, O my Mansoul, (and I would gladly 
that you should know it,) if they are suffered 
to run and range about the town at will, will 
quickly, like vipers, eat out your bowels, yea, 
poison your captains, cut the sinews of your 
soldiers, break the bars and bolts of your gates, 
and turn your now most flourishing Mansoul 
into a barren and desolate wilderness, a ruin- 
ous heap. Wherefore, that you may take 
courage to yourselves to apprehend these vil- 
lains wherever you find them, I give to you, 
my lord mayor, my Lord Will-be-will, and 
Mr. Recorder, with all the inhabitants of the 
town of Mansoul, full power and commission 
to seek out, to take, and cause to be put to 
death by the cross, all manner of Diabolo- 
nians, wherever you shall find them to lurk 
within or to range without the walls of the 
town of Mansoul. 

"I told you before that I had placed a stand- 
ing ministry among you; not that you have 



432 



B UNYAN 'S COMPLETE WORKS. 



but these with you, for my four first captains 
who came against the master and lord of the 
Diabolonians that was in Mansoul, they can, 
and if need be will, not only privately inform 
but publicly preach to the corporation both 
good and wholesome doctrine, and such as 
shall lead you in the way. Yea, they will set 
up a weekly, yea, if need be a daily, lecture 
in thee, Mansoul ! and w T ill instruct thee in 
such profitable lessons that if heeded will do 
thee good at the end. And take good heed 
that you spare not the men that you have a 
commission to take and crucify. 

" Now, as I have set before your eyes the va- 
grants and runagates by name, so I will tell 
you that among yourselves some of them shall 
creep in to beguile you, even such as would 
seem, and that in appearance, are very ripe and 
hot for religion. And they, if you watch not, 
will do you a mischief — such an one as at 
present you do not think of. 

" These, as I said, will show themselves to 
you in another hue than those under descrip- 
tion before. Wherefore, Mansoul, watch and 
be sober, and suffer not thyself to be be- 
trayed." 

When the Prince had thus far new-modelled 
the town of Mansoul, and had instructed them 
in such matters as w 7 ere profitable for them to 
know, then he appointed another day, in which 
he intended, when the townsfolk came together, 
to bestow a further badge of honour upon the 
town of Mansoul — a badge that should distin- 
guish them from all people, kindreds and 
tongues that dwell in the kingdom of Uni- 
verse. Now it was not long before the day 
appointed was come, and the Prince and his 
people met in the King's palace, where first 
Emmanuel made a short speech unto them, 
and then did for them as he had said, and unto 
them as he had promised. 

"My Mansoul," said he, "that which I now 
am about to do is to make you known to the 
world to be mine, and to distinguish you also 
in your own eyes from all false traitors that 
may creep in among you." 

Then he commanded that those that waited 
upon him should go and bring forth out of his 
treasury those white glittering robes that I, 
said he, have provided and laid up in store for 
my Mansoul. So the white garments were 
fetched out of his treasury, and laid forth to 
the eyes of the people. Moreover it was 
granted to them that they should take them 
and put them on. So the people were put into 
white, into fine linen, white and clean. 



Then said the Prince unto them, "This, O 
Mansoul, is my livery, and the badge by which 
mine are known from the servants of others. 
Yea, it is that which I grant to all that are 
mine, and without which no man is permitted 
to see my face. Wear them, therefore, for my 
sake, who gave them unto you, and also if you 
would be known by the world to be mine." 

But now can you think how Mansoul shone ! 
It was fair as the sun, clear as the moon, and 
terrible as an army with banners. The Prince 
added further, and said, "No prince, potentate, 
or mighty one of the Universe giveth this 
livery but myself. Behold, therefore, as I 
said before, you shall be known by it to be 
mine. 

" And now," said he, " I have given you my 
livery, let me give you also in commandment 
concerning them; and be sure that you take 
good heed to my words : 

"1. Wear them daily, day by day, lest you 
should at sometimes appear to others as if you 
were none of mine. : 

"2. Keep them always white, for it is, if 
they be soiled, dishonour to me. 

"3. Wherefore gird them up from the 
ground, and let them not be soiled with dust 
and dirt. 

" 4. Take heed that you lose them not, lest 
you walk naked and they see your shame. 

"5. But if you should sully them, if you 
should defile them, (the which I am greatly 
unwilling you should, and the prince Diabolus 
would be glad if you would,) then speed you 
to do that which is written in my law, that yet 
you may stand, and not fall before me and be- 
fore my throne. Also this is the way to cause 
that I may not leave you nor forsake you while 
here, but may dwell in this town of Mansoul 
for ever." 

And now was Mansoul and the inhabitants 
of it as the signet upon Emmanuel's right 
hand. Where was there now a town, a city, a 
corporation that could compare with Mansoul? 
— a town redeemed from the hand and from 
the power of Diabolus ; a town that the King 
Shaddai loved, and that he sent Emmanuel to 
regain from the Prince of the infernal cave ; 
yea, a town that Emmanuel loved to dwell in, 
and that he chose for his royal habitation ; a 
town that he fortified for himself, and made 
strong by the force of his army. What shall 
I say? Mansoul has now a most excellent 
Prince, golden captains and men of war, 
weapons proved, and garments white as snow. 
Nor are these benefits to be counted little, but 



THE HOLY WAR. 



433 



great. Can the town of Mansoul esteem them 
so, and improve them to that end and purpose 
for the which they are bestowed upon them? 

When the Prince had thus completed the 
modelling of the town, to show that he had 
great delight in the work of his hands, and 
took pleasure in the good that he had wrought 
for the famous and flourishing Mansoul, he 
commanded and they set his standard upon the 
battlements of the castle. And then, 

1. He gave them frequent visits. Not a day 
now but the elders of Mansoul must come to 
him or he to them, into his palace. Now they 
must walk and talk together of all the great 
things that he had done and yet further prom- 
ised to do for the town of Mansoul. Thus 
would he often do with the lord mayor, my 
Lord Will-be-will, and the honest subordinate 
preacher, Mr. Conscience and Mr. Recorder. 
But oh how graciously, how lovingly, how 
courteously, and tenderly did this blessed 
Prince now carry it towards the town of Man- 
soul ! In all the streets, gardens, orchards, 
and other places where he came, to be sure the 
poor should have his blessing and benediction ; 
yea, he would kiss them, and if they were ill 
he would lay hands on them and make them 
well. The captains also he would daily, yea 
sometimes hourly, encourage with his presence 
and goodly words. For you must know that a 
smile from him upon them would put more 
vigour, more life and stoutness into them than 
would anything else under heaven. 

The Prince would now also feast them and 
be with them continually. Hardly a week 
would pass but a banquet must be had betwixt 
him and them. You may remember that some 
pages before we made mention of one feast 
that they had together, but now to feast them 
was a thing more common: every day with 
Mansoul was a feast-day now. Nor did he, 
when they returned to their places, send them 
empty away; either they must have a ring, a 
gold chain, a bracelet, a white stone, or some- 
thing, so dear was Mansoul to him now, so 
lovely was Mansoul in his eyes. 

2. When the elders and townsmen did not 
come to him, he would send in such plenty of 
provision unto them, meat that came from 
court, wine and bread that were prepared for 
his Father's table, yea, such delicacies would 
he send unto them, and therewith would so 
cover their table, that whoever saw it confessed 
that the like could not be seen in any king- 
dom. 

3. If Mansoul did not frequently visit him 

28 



as he desired they should, he would walk out 
to them, knock at their doors, and desire en- 
trance, that amity might be maintained be- 
twixt them and him ; if they did hear and 
open to him, as commonly they would if they 
were at home, then would he renew his former 
love, and confirm it too with some new tokens 
and signs of continual favour. 

And was it not now amazing to behold that 
in that very place where sometimes Diabolus 
had his abode and entertained his Diabolo- 
nians to the almost utter destruction of Man- 
soul, the Prince of princes should sit eating 
and drinking with them, while all his mighty 
captains, men of war, trumpeters, with the 
singing men and singing women of his Father, 
stood round about to wait upon them ? Now 
did MansouFs cup run over, now did her con- 
duits run sweet wine, now did she eat the 
finest of the wheat, and drink milk and honey 
out of the rock. Now she said, How great is 
his goodness, for since I found favour in his 
eyes how honourable have I been ! 

The blessed Prince did also order a new of- 
ficer in the town, and a goodly person he was : 
his name was Mr. God's-peace ; this man was 
set over my Lord Will-be-will, my lord mayor, 
Mr. Recorder, the subordinate preacher, Mr. 
Mind, and over all the natives of the town of 
Mansoul. Himself was not a native of it, but 
came with the Prince Emmanuel from the 
court. He was a great acquaintance of Cap- 
tain Credence and Captain Good-hope ; some 
say they were akin, and I am of that opinion 
too. This man, as I said, was made governor 
of the town in general, especially over the 
castle, and Captain Credence was to help him 
there. And I made great observation of it 
that so long as all things went in Mansoul as 
this sw T eet-natured gentleman would, the town 
was in most happy condition. Now there were 
no jars, no chiding, no interferings, no unfaith- 
ful doings in all the town of Mansoul : every 
man in Mansoul kept close to his own employ- 
ment. The gentry, the officers, the soldiers, 
and all in the place, observed their order. And 
as for the women and children of the town, 
they followed their business joyfully; they 
would work and sing from morning till night; 
so that quite through the town of Mansoul 
now nothing was to be found but harmony, 
quietness, joy, and health. And this lasted all 
that summer. 

But there was a man in the town of Mansoul, 
and his name was Mr. Carnal-security. This 
man did, after all this mercy bestowed on this 



434 



BUNYAN'S COMPLETE WORKS. 



corporation, bring the town of Mansoul into 
great and grievous slavery and bondage. A 
brief account of him and of his doings take 
as followeth. 

When Diabolus at first took possession of 
the town of Mansoul he brought thither with 
himself a great number of Diabolonians, men 
of his own conditions. Now among these there 
was one whose name was Mr. Self-conceit, and 
a notable brisk man he was as any that did in 
those days possess the town of Mansoul. Diab- 
olus, then, perceiving this man to be active and 
bold, sent him upon many desperate designs, 
the which he managed better and more to the 
pleasing of his lord than most that came with 
him from the dens could do. Wherefore, find- 
ing of him so fit for his purpose, he preferred 
him and made him next to the great Lord 
Will-be-will, of whom we have written so 
much before. Now the Lord Will-be-will, 
being in those days very well pleased with 
him and with his achievements, gave him his 
daughter, the Lady Fear-nothing, to wife. 
Now of my Lady Fear-nothing did this Mr. 
Self-conceit beget this gentleman, Mr. Carnal- 
security. Wherefore, there being then in Man- 
soul those strange kinds of mixtures, it was 
hard for them in some cases to find out who 
were natives and who not ; for Mr. Carnal-se- 
curity sprang from my Lord Will-be-will by 
his mother's side, though he had for his father a 
Diabolonian by nature. 

Well, this Carnal-security took much after 
his father and mother ; he was self-conceited, 
he feared nothing, he was also a very busy 
man; nothing of news, nothing of doctrine, 
nothing of alteration or talk of alteration could 
at any time be on foot in Mansoul but be sure 
Mr. Carnal-security would be at the head or 
tail of it ; but to be sure he would decline those 
that he deemed the weakest, and stood always 
with them (in his way of standing) that he 
supposed was the strongest side. 

Now, when Shadclai the mighty and Em- 
manuel his Son made war upon Mansoul to 
take it, this Mr. Carnal-security was then in 
town, and was a great doer among the people, 
encouraging them in their rebellion, putting 
of them upon hardening themselves in their 
resisting of the King's forces; but when he 
saw that the town of Mansoul was taken and 
converted to the use of the glorious Prince 
Emmanuel, and when he also saw what was 
-become of Diabolus, and how he was unroosted 
and made to quit the castle in the greatest con- 
tempt and scorn, and that the town of Mansoul 



was well lined with captains, engines of war 
and men, and also provisions, what doth he but 
slyly wheel about also ; and as he had served 
Diabolus against the good Prince, so he feigned 
that he would serve the Prince against his 
foes. 

And having got some little smattering of 
Emmanuel's things by the end, being bold, he 
ventures himself into the company of the 
townsmen, and attempts also to chat among 
them. Now he knew that the power and 
strength of the town of Mansoul was great, 
and that it could not but be pleasing to the 
people if he cried up their might and their 
glory. Wherefore he beginneth his tale with 
the power and strength of Mansoul, and affirm- 
ed that it was impregnable — now magnifying 
their captains, and their slings, and their rams, 
then crying up their fortifications and strong- 
holds, and lastly the assurance that they had 
from their Prince that Mansoul should be 
happy for ever. But when he saw that some 
of the men of the town were tickled and taken 
with his discourse, he makes it his business, 
and walking from street to street, house to 
house, and man to man, he at last brought 
Mansoul to dance after his pipe, and to grow 
almost as carnally secure as himself; so from 
talking they went to feasting, and from feasting 
to sporting, and so to some other matters, 
(now Emmanuel was yet in the town of Man- 
soul, and he wisely observed their doings.) My 
lord mayor, my Lord Will-be-will, and Mr. 
Recorder were also all taken with the words 
of this tattling Diabolonian gentleman, for- 
getting that their Prince had given them warn- 
ing before to take heed that they were not 
beguiled with any Diabolonian sleight ; he had 
further told them that the security of the now 
flourishing town of Mansoul did not so much 
lie in her present fortifications and force, as in 
her so using of what she had as might oblige 
her Emmanuel to abide within her castle. 
For the right doctrine of Emmanuel was, that 
the town of Mansoul should take heed that 
they forgat not his Father's love and his ; also 
that they should so demean themselves as to 
continue to keep themselves therein. Now 
this was not the way to do it — namely, to fall 
in love with one of the Diabolonians, and with 
such an one, too, as Mr. Carnal-security was, 
to be led up and down by the nose by him. 
They should have heard their Prince, feared 
their Prince, loved their Prince, and have 
stoned this naughty pack to death, and took 
care to have walked in the ways of their 



THE HOLY WAR. 



435 



Prince's prescribing, for then should their 
peace have been as a river, when their right- 
eousness had been like the waves of the sea. 

Now when Emmanuel perceived that through 
the policy of Mr. Carnal-security the hearts of 
the men of Mansoul were chilled and abated 
in their practical love to him — 

First, He bemoans them and condoles their 
state with the secretary, saying, " Oh that my 
people had hearkened unto me, and that Man- 
soul had walked in my ways ! I would have 
fed them with the finest of the wheat, and 
with honey out of the rock would I have sus- 
tained them." This done, he said in his heart, 
" I will return to the court and go to my place, 
till Mansoul shall consider and acknowledge 
their offence." And he did so, and the cause 
and manner of his going away from them was 
thus : 

The cause was for that — 
First, Mansoul declined him, as is manifest 
in these particulars : 

1. They left off their former way of visiting 
of him ; they came not to his royal palace as 
afore. 

2. They did not regard nor yet take notice 
that he came or came not to visit them. 

3. The love-feasts that had wont to be be- 
tween their Prince and them, though he made 
them still and called them to them, yet they 
neglected to come to them or to be delighted 
with them. 

4. They waited not for his counsels, but 
began to be headstrong and confident in 
themselves, concluding that now they were 
strong and invincible, and that Mansoul 
was secure and beyond all reach of the foe — 
that her state must needs be unalterable for 
ever. 

Now, as was said, Emmanuel perceiving 
that by the craft of Mr. Carnal-security the 
town of Mansoul was taken off from their de- 
pendence upon him and upon his Father by 
him, and set upon what by them was bestowed 
upon it, he first, as I said, bemoaned their 
state, then he used means to make them 
understand that the way they went on in was 
dangerous. For he sent my lord high secre- 
tary to them to forbid them such ways ; but 
twice when he came to them he found them 
at dinner in Mr. Carnal-security's parlour, 
and perceiving also that they were not will- 
ing to reason about matters concerning their 
good, he took grief and went his way. The 
which when he had told to the Prince Em- 
manuel, he took offence and was grieved 



also, and so made provision to return to his 
Father's court. 

Now the methods of his withdrawing, as I 
was saying before, were thus : 

1. Even while he was yet with them in 
Mansoul he kept himself close and more re- 
tired than formerly. 

2. His speech was not now, if he came in 
their company, so pleasant and familiar as 
formerly. 

3. Nor did he, as in times past, send to 
Mansoul from his table those dainty bits 
which he was wont to do. 

4. Nor, when they came to visit him, as 
now and then they would, would he be so 
easily spoken with as they found him to be in 
times past. They might knock once, yea 
twice, but he would seem not at all to regard 
them ; whereas formerly, at the sound of their 
feet, he would up and run and meet them half- 
way, and take them too and lay them in his 
bosom. 

But thus Emmanuel carried it now, and by 
this his carriage he thought to make them be- 
think themselves and return to him. But, 
alas ! they did not consider, they did not know 
his ways, they regarded not, they were not 
touched with these nor with the true remem- 
brance of former favours. Wherefore, what 
does he but in private manner withdraw him- 
self, first from his palace, then to the gate of 
the town, and so away from Mansoul he goes, 
till they should acknowledge their offence 
and more earnestly seek his face. Mr. God's- 
peace also laid down his commission, and 
would for the present act no longer in the 
town of Mansoul. 

Thus they walked contrary to him, and he 
again, by way of retaliation, walked contrary 
to them. But, alas ! by this time they were 
so hardened in their way, and had so drunk 
in the doctrine of Mr. Carnal-security, that 
the departing of their Prince touched them 
not, nor was he remembered by them when 
gone ; and so of consequence his absence not 
condoled by them. 

Now there was a day wherein this old gen- 
tleman, Mr. Carnal-security, did again make 
a feast for the town of Mansoul, and there 
was at that time in the town one Mr. Godly- 
fear, one now but little set by, though for- 
merly one of great request. This man old 
Carnal-security had a mind, if possible, to 
gull, and debauch, and abuse as he did the 
rest, and therefore he now bids him to the 
feast with his neighbours ; so the day being 



436 



BUNYAN'S COMPLETE WORKS. 



come, tliey prepare, and he goes and appears 
with the rest of the guests, and being all set 
at the table, they did eat and drink and were 
merry, even all but this one man. For Mr. 
Godly-fear sat like a stranger, and did neither 
eat nor was merry. The which, when Mr. 
Carnal-security perceived, he presently ad- 
dressed himself in a speech thus to him : 

Mr. Godly-fear, are you not well? You 
seem to be ill of body or mind, or both. I 
have a cordial of Mr. Forget-good's making, 
the which, sir, if you will take a dram of, 
I hope it may make you bonny and blithe, 
and so make you more fit for us feasting 
companions. 

Unto whom the old gentleman discreetly 
replied : Sir, I thank you for all things cour- 
teous and civil, but for your cordial I have no 
list thereto. But a word to the natives of 
Mansoul : You, the elders and chiefs of Man- 
soul, to me it is strange to see you so jocund 
and merry when the town of Mansoul is in 
such woeful case. 

Then said Mr. Carnal-security, You want 
sleep, good sir, I doubt. If you please, lie 
down and take a nap, and we meanwhile will 
be merry. 

Then said the good man as follows : Sir, if 
you were not destitute of an honest heart, you 
could not do as you have done and do. 

Then said Mr. Carnal-security, Why? 

Godly-fear. Nay, pray interrupt me not. It 
is true the town of Mansoul was strong and 
(with a proviso) impregnable, but you the 
townsmen have weakened it, and it now lies 
obnoxious to its foes. Nor is it a time to 
flatter or be silent. It is you, Mr. Carnal- 
security, that have wilily stripped Mansoul 
and driven her glory from her ; you have 
pulled down her towers, you have broken 
down her gates, you have spoiled her locks 
and bars. 

And now to explain myself : From that 
time that my lords of Mansoul and you, sir, 
grew so great, from that time the Strength 
of Mansoul has been offended, and now he is 
risen and gone. If any shall question the 
truth of my words, I will answer him by this 
and such questions: Where is the Prince Em- 
manuel? When did a man or woman in 
Mansoul see him ? When did you hear from 
him or taste any of his dainty bits? You are 
now a-feasting with this Diabolonian mon- 
ster, but he is not your Prince. I say there- 
fore, though enemies from without, had you 
taken heed, could not have made a prey of 



you, yet since you have sinned against your 
Prince, your enemies within have been too 
hard for you. 

Then said Mr. Carnal-security, Fie, fie, Mr. 
Godly-fear, fie ! Will you never shake off 
your timorousness ? Are you afraid of being 
sparrow-blasted ? Who hath hurt you ? Be- 
hold I am on your side, only you are for 
doubting and I am for being confident. Be- 
sides, is this a time to be sad in ? A feast is 
made for mirth; why then do you now, to 
your shame and our trouble, break out into 
such passionate, melancholy language, when 
you should eat and drink and be merry ? 

Then said Mr. Godly-fear again, I may well 
be sad, for Emmanuel is gone from Mansoul. 
I say again he is gone, and you, sir, are the 
man that has driven him away. Yea, he is 
gone without so much as acquainting the no- 
bles of Mansoul with his going ; and if that 
is not a sign of his anger, I am not acquainted 
with the methods of godliness. 

And now, my lords and gentlemen — for my 
speech is still to you — your gradual declining 
from him did provoke him to depart from you ; 
the which he did gradually, if perhaps you 
would have been made sensible thereby, and 
have been renewed by humbling of yourselves ; 
but when he saw that none would regard nor 
lay these fearful beginnings of his anger and 
judgment to heart, he went away from this 
place; and this I saw with mine own eyes. 
Wherefore, now while you boast your Strength 
is gone ; you are like the man that had lost 
his locks that before did wave about his 
shoulders. You may with this lord of your 
feast shake yourselves and concludeto do as at 
other times; but since without him you can do 
nothing, and he is departed from you, turn 
your feast into a sigh and your mirth into 
lamentations. 

Then the subordinate preacher, old Mr. 
Conscience by name, he that of old was re- 
corder of Mansoul, being startled at w T hat was 
said, began to second it thus. 

Indeed, my brethren, quoth he, I fear that 
Mr. Godly-fear tells us true. I for my part 
have not seen my Prince for a long season. I 
cannot remember the day, for my part. Nor 
can I answer Mr. Godly-fear's question. I am 
afraid that all is naught with Mansoul. 

Godly-fear. Nay, I know that you should 
not find him in Mansoul, for he is departed 
and gone ; yea, and gone for the faults of the 
elders, and for that they rewarded his grace 
with unsufferable unkindnesses. 



THE HOLY WAR. 



437 



Then did the subordinate preacher look as 
if he would fall down dead at the table; also 
all there present except the man of the house 
began to look pale and wan. But having a 
little recovered themselves, and jointly agree- 
ing to believe Mr. Godly-fear and his sayings, 
they began to consult what w r as best to be 
done (now Mr. Carnal-security was gone into 
his withdrawing room, for he liked not such 
dumpish doings) both to the man of the house 
tor drawing them into evil, and also to recover 
Emmanuel's love. 

Then the saying of their Prince came very hot 
into their minds concerning the false proph- 
ets that should arise to delude the town of 
Mansoul. So they took Mr. Carnal-security 
(concluding that he w r as the person) and burnt 
his house upon him with fire, for he also was a 
Diabolonian by nature. 

When this was past and over they besped 
themselves to look for Emmanuel their Prince, 
and they sought him, but found him not. 
Then w r ere they more confirmed in the truth 
of Mr. Godly-fear's sayings, and began also 
severely to reflect upon themselves for their so 
vile and ungodly doings, for they concluded 
now it was through them that their Prince had 
left them. 

Then they agreed and went to my lord sec- 
retary, (whom before they refused to hear and 
had grieved with their doings) to know of 
him, for he was a seer, and could tell w^here 
Emmanuel was and how they might direct a 
petition to him. But the lord secretary would 
not admit them to a conference about this 
matter, nor would admit them to his royal 
palace, nor come out to them to show them his 
face or intelligence. 

And now it was a day gloomy and dark, a 
day of clouds and of thick darkness with Man- 
soul. Now they saw that they had been fool- 
ish, and began to perceive what the company 
and prattle of Mr. Carnal-security had done, 
and what desperate damage his swaggering 
words had brought poor Mansoul into. But 
what further it was like to cost them, that they 
were ignorant of. Now Mr Godly-fear began 
again to be in repute with the men of the 
town ; yea, they were ready to look upon him 
as a prophet. 

"Well, when the sabbath-day was come, they 
went to hear their subordinate preacher ; but 
oh how it did thunder and lighten this day ! 
His text w T as that in the prophet Jonah, 
"They that observe lying vanities forsake 
their own mercies." But there was then such 



power and authority in that sermon, and such 
a dejection seen in the countenances of the 
people that day, that the like had seldom been 
heard or seen. The people, when the sermon 
was done, were scarce able to go to their 
homes, or betake themselves to their employs 
the week after: they w r ere so sermon-smitten, 
and also so sermon-sick, that they knew not 
w T hat to do. 

He not only showed Mansoul their sin, but 
trembled before them under a sense of his 
own, still crying out of himself as he preached 
to them, " Unhappy man that I am ! that I 
should do so wicked a thing! — that I, a 
preacher whom the Prince did set up to teach 
to Mansoul his law, should myself live sense- 
less and sottishly here, and be one of the first 
found in transgression ! This transgression 
also fell within my precincts. I should have 
cried out against the wickedness, but I let 
Mansoul lie wallowing in it until it had driven 
Emmanuel from its borders." With these 
things he also charged all the lords and gentry 
of Mansoul, to the almost distracting of them. 

About this time also there was a great sick- 
ness in the town of Mansoul, and most of the 
inhabitants were greatly affiicted; yea, the 
captains also and men of war were brought 
thereby to a languishing condition, and that 
for a long time together ; so that in case of 
an invasion nothing could to purpose now 
have been done either by the townsmen or 
field-officers. Oh how many pale faces, weak 
hands, feeble knees, and staggering men were 
now seen to walk the streets of Mansoul ! 
Here were groans, there pants, and yonder lay 
those that were ready to faint. 

The garments too which Emmanuel had 
given them were but in a sorry case; some 
were rent, some were torn, and all in a nasty 
condition ; some also hung so loosely upon 
them that the next bush they came at was 
ready to pluck them off. 

After some time spent in this sad and des- 
olate condition, the subordinate preacher 
called for a day of fasting and to humble them- 
selves for being so wicked against the great 
Shaddai and his Son. And he desired that 
Captain Boanerges would preach. So he con- 
sented to do it ; and the day was come, and his 
text was this, " Cut it down, wdiy cumbereth it 
the ground?" and a very smart sermon he 
made upon the place. First, he showed what 
w r as the occasion of the words — to wit, because 
the fig-tree was barren ; then he showed what 
w T as contained in the sentence — to w T it, repent- 



438 



BUNYAN'S COMPLETE WORKS. 



ance or utter desolation. He then showed 
also by whose authority this sentence was pro- 
nounced; and that was by Shaddai himself. 
And lastly, he showed the reasons of the 
point, and then concluded his sermon. But 
he was very pertinent in the application, inso- 
much that he made poor Mansoul tremble. 
For this sermon, as well as the former, wrought 
much upon the hearts of the men of Mansoul ; 
yea, it greatly helped to keep awake those 
that w r ere roused by the preaching that went 
before. So that now, throughout the whole 
town, there was little or nothing to be heard 
or seen but sorrow, and mourning, and woe. 

Now after the sermon they got together and 
consulted what was best to be done. But, said 
the subordinate preacher, I will do nothing of 
mine own head without advising with my 
neighbour, Mr. Godly-fear. So they called 
and sent for Mr. Godly-fear, and he forthwith 
appeared; then they desired that he would 
further show his opinion about what they had 
best to do. Then said the old gentleman as 
followeth : " It is my opinion that this town 
of Mansoul should, in this day of her distress, 
draw up and send an humble petition to their 
offended Prince Emmanuel, that he, in his 
favour and grace, will turn again unto you 
and not keep anger for ever." 

When the townsmen had heard this speech, 
they did with one consent agree to his advice; 
so they presently did draw up their request ; 
and the next question was, But who shall carry 
it ? At last they did all agree to send it by 
my lord mayor. So he accepted of the service 
and addressed himself to his journey, and went 
and came to the court of Shaddai, whither 
Emmanuel the Prince of Mansoul was gone. 
But the gate was shut, and strict watch kept 
thereat, so that the petitioner was forced to 
stand without for a great while together. Then 
he desired that some would go in to the Prince 
and tell him who stood at the gate and what 
his business was. So one went, and told to 
Shaddai and to Emmanuel his Son that the 
lord mayor of the town of Mansoul stood with- 
out at the gate of the King's court, desiring to 
be admitted into the presence of the Prince, 
the King's Son. He also told what was the 
lord mayor's errand, both to the King and his 
Son Emmanuel. But the Prince would not 
come down, nor admit that the gate should be 
opened to him ; but sent him an answer to this 
effect : " They have turned their back unto 
me, and not their face ; but now, in the time 
of their trouble, they say unto me, Arise, and 



save us. But can they not now go to Mr. 
Carnal-security, to whom they went when they 
turned from me, and make him their leader, 
their lord, and their protector now in their 
trouble ? Why now in their trouble do they 
visit me, since in their prosperity they went 
astray ?" 

This answer made my lord mayor look black 
in the face ; it troubled, it perplexed, it rent 
him sore. And now he began again to see 
what it was to be familiar with Diabolonians, 
such as Mr. Carnal-security was. When he 
saw that at court, as yet, there was little help 
to be expected either for himself or friends in 
Mansoul, he smote upon his breast and re- 
turned weeping, and all the way bewailing the 
lamentable state of Mansoul. 

Well, when he was come within sight of the 
town, the elders and chief of the people of 
Mansoul went out at the gate to meet him and 
to salute him, and to know how he sped at 
court. But he told them his tale in so doleful 
a manner that they all cried out, and mourned, 
and wept. Wherefore they threw ashes and 
dust upon their heads, and put sackcloth upon 
their loins, and went crying out through the 
town of Mansoul ; the which when the rest of 
the townsfolk saw, they all mourned and wept. 
This therefore was a day of rebuke, and of 
trouble, and of anguish to the town of Man- 
soul, and also of great distress. 

After some time, when they had somewhat 
refrained themselves, they came together to 
consult again what by them was yet to be 
done ; and they asked advice, as they did be- 
fore, of that Rev. Mr. Godly-fear, who told 
them that there was no way better than to do 
as they had done, nor would he that they 
should be discouraged at all with what they 
had met with at court ; yea, though several of 
their petitions should be answered with naught 
but silence or rebuke; for, said he, it is the 
way of the wise Shaddai to make men wait and 
to exercise patience ; and it should be the way 
of them in want to be willing to stay his 
leisure. 

Then they took courage, and sent again, and 
again, and again ; for there was not a day nor 
an hour that went over Mansoul's head where- 
in a man might not have met upon the road 
one or other riding posts from Mansoul to the 
court of King Shaddai, and all with letters 
petitionary in behalf of and for the Prince's 
return to Mansoul. 

The road, I say, was now full of messengers 
going and returning, and meeting one another, 



THE HOLY WAR. 



439 



some from the court, and some from Mansoul ; 
and this was the work of the miserable town 
of Mansoul all that long, that sharp, that cold 
and tedious winter. 

Now, you may remember that I told you be- 
fore that after Emmanuel had taken Mansoul, 
yea, and after he had new-modelled the town, 
there remained in several lurking-places of 
the corporation many of the old Diabolonians, 
that either came w r ith the tyrant when he in- 
vaded and took the town, or that had there (by 
reason of unlawful mixtures, their birth in 
breeding, and bringing up) their holes, dens, 
and lurking-places in, under, or about the w r all 
of the town. Some of their names are — the 
Lord Fornication, the Lord Adultery, the Lord 
Murder, the Lord Anger, the Lord Lascivious- 
ness, the Lord Deceit, the Lord Evil-eye, the 
Lord Blasphemy, and that horrible villain, the 
old and dangerous Lord Covetousness. These, 
with many more, had yet their abode in the 
town of Mansoul after Emmanuel had driven 
their prince Diabolus out of the castle. 

Against these the good Prince did grant a 
commission to the Lord Will-be-will and 
others, yea, to the wmole town of Mansoul, to 
seek, take, secure, and destroy any or all that 
they could lay hands on, for that they were 
Diabolonians by nature, enemies to the Prince, 
and those who sought to ruin the blessed town 
of Mansoul. But Mansoul did not pursue this 
warrant, but neglected to look after, to appre- 
hend, to secure, and to destroy these Diabolo- 
nians. Wherefore, what do these villains but 
by degrees take courage to show themselves to 
the inhabitants of the town; yea, and, as I 
was told, some of the men of the town of 
Mansoul grew too familiar with several of 
them, to the sorrow of the corporation, as you 
w r ill hear more of in time and place. 

Well, when the Diabolonian lords that w T ere 
left perceived that Mansoul had, through sin- 
ning, offended Emmanuel their Prince, and that 
he had withdrawn himself and was gone, what 
do they but plot the ruin of the town of Man- 
soul. So upon a time they met together at 
the hold of one Mr. Mischief, (who also was a 
Diabolonian,) and there consulted how they 
might deliver up Mansoul into the hands of 
Diabolus again. Now T some advised one way, 
and some another, every man according to his 
own liking. At last my Lord Lasciviousness 
proposed that some of the Diabolonians in 
Mansoul should offer themselves for servants 
to some of the natives of the town ; For, said 
he, if they so do, and Mansoul shall accept of 



them, they may for us, and for Diabolus our 
lord, make the taking of the town of Mansoul 
more easy than otherwise it would be. But 
then stood up the Lord Murder, and said, 
This may not be done at this time, for Man- 
soul is now in a kind of rage because by our 
friend Mr. Carnal-security she hath been once 
ensnared already and made to offend against 
her Prince; and how shall she reconcile her- 
self unto her Lord again but by the heads of 
these men ? Besides, we know that they have 
in commission to take and slay us wherever 
they shall find us ; let us, therefore, be wise as 
foxes; wdien we are dead we can do them no 
hurt, but while we live w T e may. Thus, w T hen 
they had tossed the matter to and fro, they 
jointly agreed that a letter should forthwith be 
sent aw T ay to Diabolus in their name, by wdiich 
the state of the town of Mansoul should be 
showed him, and how much it was under the 
frowns of their Prince: We may also, said 
some, let him know our intentions, and ask of 
him his advice in the case. 

So this letter was presently framed, the con- 
tents of which were these : 

To our great lord, the prince Diabolus, dwelling 

below in the infernal cave : 

O great father and mighty prince Diabolus ! 
We, the true Diabolonians yet remaining in 
the rebellious town of Mansoul, having re- 
ceived our beings from thee and our nourish- 
ment at thy hands, cannot with content and 
quiet endure to behold, as we do this day, how 
thou art dispraised, disgraced, and reproached 
among the inhabitants of this town; nor is 
thy long absence at all delightful to us, be- 
cause greatly to our detriment. 

The reason of this our writing unto our lord 
is, for that we are not altogether without hope 
that this town may become thy habitation 
again ; for it is greatly declined from its Prince 
Emmanuel, and he is uprisen and is departed 
from them; yea, and though they send, and 
send, and send, and send after him to return 
to them, yet can they not prevail, nor get good 
words from him. 

There has been also of late, and is yet re- 
maining, a very great sickness and fainting 
among them, and that not only upon the 
poorer sort of the town, but upon the lords, 
captains, and chief gentry of the place, (we 
only, who are Diabolonians by nature, remain 
w r ell, lively, and strong ; ) so that through their 
great transgression on the one hand, and their 
dangerous sickness on the other, we judge 



440 



BUNYAN'S COMPLETE WORKS. 



they lie open to thy hand and power. If, 
therefore, it shall stand with thy horrible cun- 
ning, and with the cunning of the rest of the 
princes with thee, to come and make an at- 
tempt to take Mansoul again, send us word, 
and we shall, to our utmost power, be ready to 
deliver it into thy hand ; or if what we have 
said shall not by thy fatherhood be thought 
best and most meet to be done, send us thy 
mind in a few words, and we are all ready to 
follow thy counsel, to the hazarding of our 
lives and what else we have. 

Given under our hands this day and date 
above written, after a close consultation 
at the house of Mr. Mischief, who is yet 
alive and hath his place in our desirable 
town of Mansoul. 

When Mr. Profane (for he was the carrier) 
was come with his letter to Hell-gate-hill, he 
knocked at the brazen gates for entrance. 
Then did Cerberus the porter (for he is the 
keeper of that gate) open to Mr. Profane; to 
whom he delivered his letter which he had 
brought from the Diabolonians in Mansoul. 
So lie carried it in and presented it to Diab- 
olus his lord, and said, Tidings, my lord, 
from Mansoul — from our trusty friends in 
Mansoul. 

Then came together, from all places of the 
den, Beelzebub, Lucifer, Apollyon, with the 
rest of the rabblement there, to hear what 
news from Mansoul. So the letter was broken 
and read, and Cerberus stood by. When the 
letter was openly read, and the contents 
thereof spread into all corners of the den, 
command was given that without let or stop 
Deadman's bell should be rung for joy. So 
the bell was rung, and the princes rejoiced 
that Mansoul was like to come to ruin. Now 
the clapper of the bell went, The town of 
Mansoul is coming to dwell with us: make 
room for the town of Mansoul! This bell, 
therefore, they rang because they hoped that 
they should have Mansoul again. 

Now when they had performed this their 
horrible ceremony, they got together again to 
consult what answer to send to their friends in 
Mansoul; and some advised one thing and 
some another; but at length, because the 
business required haste, they left the whole 
business to the prince Diabolus, judging him 
the most proper lord of the place. So he 
drew up a letter, as he thought fit, in answer 
to what Mr. Profane had brought, and sent it 
to the Diabolonians in Mansoul by the same 



hand that had brought theirs to him; and 
these were the contents thereof : 

To our offspring, the high and mighty Diabolo- 
nians that yet dwell in the town of Mansoul, 
Diabolus, the great prince of Mansoul, wisheth 
a prosperous issue and conclusion of those many 
brave enterprises, conspiracies and designs that 
you, of your love and respect to our honour, 
have in your hearts to attempt to do against 
Mansoul. 

Beloved children and disciples, my Lord 
Fornication, Adultery, and the rest : We have 
here, in our desolate den, received, to our 
highest joy and content, your welcome letter 
by the hand of our trusty Mr. Profane ; and to 
show how acceptable your tidings were we 
rang out our bell for gladness, for we rejoiced 
as much as we could when we perceived that 
yet we had friends in Mansoul, and such as 
sought our honour and revenge in the ruin of 
the town of Mansoul. We also rejoice to 
hear that they are in a degenerate condition, 
have offended their Prince, and that he is 
gone. Their sickness also pleaseth us, as 
doth also your health, might, and strength. 
Glad also would we be, right horribly beloved, 
could we get this town into our clutches again. 
Nor will we be sparing of our wit, our cun- 
ning, our craft, and hellish inventions to 
bring to a wished conclusion this your brave 
beginning. 

And take this for your comfort, (our birth 
and our offspring,) that if we again surprise 
and take it, we will attempt to put all your 
foes to the sword, and will make you the great 
lords and captains of the place. Nor need 
you fear (if ever we get it again) that we, after 
that, shall be cast out any more; for we will 
come with more strength, and so take faster 
hold than at the first we did. Besides, it is 
the law of that Prince which now they own 
that if we get them a second time they shall 
be ours for ever. 

Do you therefore, our trusty Diabolonians, 
yet more pry into and endeavour to spy out 
the weakness of the town of Mansoul. We 
also would that you yourselves do attempt to 
weaken them more and more. Send us word, 
also, by what means we had best to attempt 
the regaining thereof — to wit, whether by per- 
suasion to a vain and loose life, or whether by 
tempting them to doubt and despair, or whether 
by blowing up the town by the gunpowder of 
pride and self-conceit. Do you also, O ye brave 
Diabolonians and true sons of the pit, be 



THE HOLY WAR. 



441 



always in readiness to make a most horrid 
assault within when we shall be ready to 
storm it without. Now speed you in your 
project and we in our desires to the utmost 
power of our gates ; which is the wish of your 
great Diabolus, Mansoul's enemy, and him 
that trembles when he thinks of judgment to 
come. All the blessings of the pit be upon 
you ; and so we close up our letter. 

Given at the pit's mouth, by the joint con- 
sent of all the princes of darkness, to be 
sent (to the force and power that we have 
yet remaining in Mansoul) by the hand 
of Mr. Profane. By me, 

Diabolus. 

This letter was sent to the Diabolonians 
that yet remained in Mansoul, and that yet 
inhabited the wall, from the dark dungeon of 
Diabolus, by the hand of Mr. Profane, by 
whom they also in Mansoul sent theirs to the 
pit, Now, when this Mr. Profane had made 
his return, and was come to Mansoul again, 
he went and came as he was wont to the house 
of Mr. Mischief, for there was the conclave 
and the place where the contrivers were met. 
Now, when they saw that their messenger was 
returned safe and sound, they were greatly 
glad thereat. Then he presented them his 
letter which he had brought from Diabolus 
for them ; the which, when they had read and 
considered, did much augment their gladness. 
They asked him after the welfare of their 
friends, as how their Lords Diabolus, Lucifer, 
and Beelzebub did, with the rest of those of 
the den. To which this Profane made an- 
swer, Well, well, my lords ; they are well, even 
as well as can be in their place. They also, 
said he, did ring for joy at the reading of your 
letter, as you will perceive by this when you 
read it. 

Now, as was said, when they had read their 
letter, and perceived that it encouraged them 
in their work, they fell to their way of con- 
triving again how they might complete their 
Diabolonian design upon Mansoul. And the 
first thing that they agreed upon was, to keep 
all things from Mansoul as close as they could. 
Let it not be known, let not Mansoul be ac- 
quainted with what we design against it. The 
next thing was how or by what means they 
should try to bring to pass the ruin and over- 
throw of Mansoul; and one said after this 
manner, and another after that. Then stood 
up Mr. Deceit and said, My right Diabolo- 
nian friends, our lords and the high ones of 



the deep dungeons do propound unto us these 
three ways : 

1. Whether we had best to seek its ruin by 
making of Mansoul loose and vain ; 

2. Or by driving them to doubt and despair ; 

3. Or by endeavouring to blow them up 
with the gunpowder of pride and self-conceit. 

Now, I think if we shall tempt them to 
pride, that may do something, and if we tempt 
them to wantonness, that may help. But, in 
my mind, if we could drive them into des- 
peration, that would knock the nail on the 
head ; for then we should have them, in the first 
place, question the truth of the love of the 
heart of their Prince towards them ; and that 
will disgust him much. This, if it works well, 
will make them leave off" quickly their way of 
sending petitions to him ; then farewell earn- 
est solicitations for help and supply ; for then 
this conclusion lies naturally before them, As 
good do nothing as do to no purpose. So to 
Mr. Deceit's plan they unanimously did con- 
sent. 

Then the next question was, But how shall 
we do to bring this our project to pass? And 
it was answered by the same gentleman that 
this might be the best way to do it : Even let, 
quoth he, so many of our friends as are willing 
to venture themselves for the promoting of 
their prince's cause disguise themselves with 
apparel, change their names, and go into the 
market like far-countrymen, and proffer to let 
themselves for servants to the famous town of 
Mansoul, and let them pretend to do for their 
masters as beneficially as may be ; for by so 
doing they may, if Mansoul shall hire them, 
in little time so corrupt and defile the corpora- 
tion that her now Prince shall be not only 
further offended with them, but in conclusion 
shall spew them out of his mouth. And when 
this is done our prince Diabolus shall prey 
upon them with ease ; yea, of themselves they 
shall fall into the mouth of the eater. 

This project was no sooner propounded but 
was as readily accepted, and forward were all 
Diabolonians now to engage in so delicate an 
enterprise ; but it was not thought fit that all 
should do thus, wherefore they pitched upon 
two or three — namely, the Lord Covetousness, 
the Lord Lasciviousness, and the Lord Anger. 
The Lord Covetousness called himself by the 
name of Prudent-thrifty ; the Lord Lascivious- 
ness called himself by the name of Harmless- 
mirth ; and the Lord Anger called himself by 
the name of Good-zeal. 

So, upon a market-day, they came into the 



442 



B UNYAN J S COMPLETE WORKS. 



market-place. Three lusty fellows they were 
to look on, and they were clothed in sheep's 
russet, which was also now in a manner as 
white as were the white robes of the men of 
Mansoul. Now the men could speak the lan- 
guage of Mansoul well. So when they were 
come into the market-place, and had offered to 
let themselves to the townsmen, they were 
presently taken up, for they asked but little 
wages and promised to do their masters great 
service. 

Mr. Mind hired Prudent-thrifty, and Mr. 
Godly-fear hired Good-zeal. True, that fellow, 
Harmless-mirth, did hang a little in hand, and 
could not so soon get him a master as the 
others did, because the town of Mansoul was 
now in Lent; but after a while, because Lent 
was almost out, the Lord Will-be-will hired 
Harmless-mirth, to be both his waiting-man 
and lackey ; and thus they got them masters. 

These villains now being got thus far into 
the houses of the men of Mansoul, quickly 
began to do great mischief therein ; for, being 
filthy, arch, and sly, they quickly corrupted 
the families where they were ; yea, they tainted 
their masters much, especially this Prudent- 
thrifty and him they call Harmless-mirth. 
True, he that went under the vizor of Good- 
zeal was not so well liked of his master, for he 
quickly found that he was but a counterfeit 
rascal ; the which when the fellow perceived^ 
with speed he made his escape from the house, 
or I doubt not but his master had hanged 
him. 

Well, when these vagabonds had thus far 
carried on their design, and had corrupted the 
town as much as they could, in the next place 
they considered with themselves at what time 
their prince Diabolus without and themselves 
within the town should make an attempt to 
seize upon Mansoul ; and they all agreed upon 
this, that a market-day should be best for that 
work ; for why ? Then will the townsmen be 
busy in their ways ; and always take this for a 
rule, When people are most busy in the world 
they least fear a surprise. We also then, said 
they, shall be able with less suspicion to gather 
ourselves together for the work of our friends 
and lords ; yea, on such a day, if we shall at- 
tempt our work and miss it, we may, when 
they shall give us the rout, the better hide our- 
selves in the crowd and escape. 

These things being thus far agreed upon by 
them, they wrote another letter to Diabolus, 
and sent it by the hand of Mr. Profane ; the 
contents of which were these : 



The Lords of Looseness send to the great and 
high Diabolus , from our dens, caves, holes, and 
strongholds in and about the wall of the town 
of Mansoul, greeting : 

Our great lord and the nourisher of our 
lives, Diabolus ! How glad we were when we 
heard of your fatherhood's readiness to comply 
with us and help forward our design in our at- 
tempt to ruin Mansoul none can tell but those 
who, as we do, set themselves against all ap- 
pearance of good when and wheresoever we 
find it. 

Touching the encouragement that your 
greatness is pleased to give us to continue to 
devise, contrive and study the utter desolation 
of Mansoul, that we are not solicitous about, 
for we know right well that it cannot but be 
pleasing and profitable to us to see our ene- 
mies and them that seek our lives die at our 
feet or fly before us. We therefore are still 
contriving, and that to the best of our cunning, 
to make this work most facile and easy to your 
lordship and to us. 

First, we considered of that most hellishly 
cunning, compacted threefold project that by 
you was propounded to us in your last ; and 
have concluded that though to blow them up 
with the gunpowder of pride would do well, 
and to do it by tempting them to be loose and 
vain would help on, yet to contrive to bring 
them into the gulf of desperation, we think, 
will do best of all. Now we, who are at your 
beck, have thought of two ways to do this: 
first, we, for our parts, will make them as vile 
as we can, and then you with us, at a time ap- 
pointed, shall be ready to fall upon them with 
the utmost force. And of all the nations that 
are at your whistle, we think that an army of 
Doubters may be the most likely to attack and 
overcome the town of Mansoul. Thus we shall 
overcome these enemies, else the pit shall open 
her mouth upon them, and desperation shall 
thrust them down into it. We have also, to 
effect this so-much-wished design, sent already 
three of our trusty Diabolonians among them ; 
they are disguised in garb, they have changed 
their names, and are now accepted of them — to 
wit, Covetousness, Lasciviousness, and Anger. 
The name of Covetousness is changed to Pru- 
dent-thrifty, and him Mr. Mind has hired, and 
is almost become as bad as our friend. 

Lasciviousness has changed his name to 
Harmless-mirth, and he is got to be the Lord 
Will-be-will's lackey, but he has made his 
master very wanton. Anger changed his name 
into Good-zeal, and was entertained by Mr. 



THE HOLY WAR. 



443 



Godly-fear, but the peevish old gentleman took 
pepper in his nose and turned our companion 
out of his house. Nay, he has informed us 
since that he ran away from him, or else his 
old master had hanged him up for his labour. 

Now these have much helped forward our 
work and design upon Mansoul ; for, notwith- 
standing the spite and quarrelsome temper of 
the old gentleman last mentioned, the other 
two ply their business well and are like to 
ripen the work apace. 

Our next project is, that it be concluded that 
you come upon the town upon a market-day, 
and that when they are upon the heat of their 
business ; for then, to be sure, they will be 
most secure, and least think that an assault 
will be made upon them. They will also at 
such a time be less able to defend themselves 
and to offend you in the prosecution of our de- 
sign. And we, your trusty (and we are sure 
your beloved) ones, shall, when you make 
your furious assault without, be ready to second 
the business within. So shall we, in all like- 
lihood, be able to put Mansoul to utter confu- 
sion, and to swallow them up before they can 
come to themselves. If your serpentine heads, 
most subtle dragons and our highly esteemed 
lords, can find out a better way than this, let 
us quickly know your minds. 

To the monsters of the infernal cave, from 
the house of Mr. Mischief in Mansoul, by 
the hand of Mr. Profane. 

Now, all the while that the raging runagates 
and hellish Diabolonians were thus contriving 
the ruin of the town of Mansoul, they — to wit, 
the poor town itself— were in a sad and woeful 
case; partly because they had so grievously 
offended Shaddai and his Son, and partly be- 
cause that the enemies thereby got strength 
within them afresh. ; and also because, though 
they had by many petitions made suit to the 
Prince Emmanuel, and to his Father Shaddai 
by him, for their pardon and favour, yet hith- 
erto obtained they not one smile ; but contrari- 
wise, through the craft and subtility of the 
domestic Diabolonians, their cloud was made 
to grow blacker and blacker and their Em- 
manuel to stand at further distance. 

The sickness also still greatly raged in Man- 
soul, both among the captains and the inhab- 
itants of the town: their enemies, and their en- 
emies only, were now lively and strong, and like 
to become the head whilst Mansoul was made 
the tail. 

By this time the letter last mentioned, that 



was written by the Diabolonians that yet 
lurked in the town of Mansoul, was conveyed 
to Diabolus in the black den by the hand of 
Mr. Profane. He carried the letter by Hell- 
gate-hill, as afore, and conveyed it by Cerberus 
to his lord. 

But when Cerberus and Mr. Profane met 
they were presently as great as beggars, and 
thus they fell into discourse about Mansoul 
and about the project against her. 

Ah! old friend, quoth Cerberus, art thou 
come to Hell-gate-hill again ! By St. Mary, I 
am glad to see thee. 

Profane. Yes, my lord, I am come again 
about the concerns of the town of Mansoul. 

Cerberus. Prithee tell me what condition is 
that town of Mansoul in at present ? 

Profane. In a brave condition, my lord, for 
us and for my lords the lords of this place, I 
trow ; for they are greatly decayed as to godli- 
ness, and that is as well as our hearts can wish ; 
their Lord is greatly out with them, and that 
doth also please us well. We have already 
also a foot in their dish, for our Diabolonian 
friends are laid in their bosoms, and what do 
we lack but to be masters of the place ? 

Besides, our trusty friends in Mansoul are 
daily plotting to betray it to the lords of this 
town ; also the sickness rages bitterly among 
them, and, that which makes up all, we hope 
at last to prevail. 

Then said the dog of Hell-gate, No time 
like this to assault them : I wish that the en- 
terprise be followed close, and that the success 
desired may be soon effected. Yea, I wish it 
for the poor Diabolonians' sakes that live in 
the continual fear of their lives in the traitor- 
ous town of Mansoul. 

Profane. The contrivance is almost finished ; 
the lords in Mansoul that are Diabolonians 
are at it day and night, and the others are like 
silly doves that want heart to be concerned 
with their state and to consider that ruin is at 
hand. Besides, you may, yea, must think, 
when you put all things together, that there 
are many reasons that prevail with Diabolus to 
make what haste he can. 

Cerberus. Thou hast said as it is : I am glad 
things are at this pass. Go in, my brave Pro- 
fane, to my lords ; they will give thee for thy 
welcome as good a coranto as this kingdom will 
afford. I have sent thy letter in already. 

Then Mr. Profane went into the den, and 
his lord Diabolus met him and saluted him with, 
"Welcome, my trusty servant ! I have been 
made glad with thy letter." The rest of the 



444 



BUNYAN'S COMPLETE WORKS. 



lords of the pit gave him also their salutations. 
Then Profane, after obeisance made to them 
all, said, " Let Mansoul be given to my lord 
Diabolus, and let him be her king for ever." 
And with that the yawning gorge of hell gave 
so loud and hideous a groan (for that is the 
music of that place) that it made the moun- 
tains about it totter as if they would fall in 
pieces. 

Now after they had read and considered the 
letter, they consulted what answer to return ; 
and the first that spake to it was Lucifer. 

Then said he, The first project of the Diab- 
olonians in Mansoul is like to be lucky and to 
take — to wit, that they will, by all the means 
they can, make Mansoul yet more vile and 
filthy ; no way to destroy a soul like this ; our 
old friend Balaam went this way, and pros- 
pered many years ago ; let this therefore stand 
with us for a maxim, and be to Diabolonians 
for a general rule in all ages, for nothing can 
make this to fail but grace, in which I would 
hope that this town has no share. But 
whether to fall upon them on a market-day 
because of their cumber in business, that I 
would should be under debate. And there is 
more reason why this head should be debated 
than why some other should, because upon 
this will turn the whole of what we shall at- 
tempt. If we time not our business well, our 
whole project may fail. Our friends the Diab- 
olonians say that a market-day is best, for then 
will Mansoul be most busy and have fewest 
thoughts of a surprise. But what if they 
should double their guards on those days? 
(and methinks nature and reason would teach 
them to do it,) and what if they should keep 
such a watch on those days as the necessity of 
their present case doth require? Yea, what if 
their men should be always in arms on those 
days? Then you may, my lords, be disap- 
pointed in your attempts, and may bring our 
friends in the town to utter danger of unavoid- 
able ruin. 

Then said the great Beelzebub, There is 
something in what my lord hath said, but his 
conjecture may or may not fall out. Nor hath 
my lord laid it down as that which must not 
be receded from, for I know that he said it 
only to provoke to a warm debate thereabout. 
Therefore we must understand, if we can, 
whether the town of Mansoul has such sense 
and knowledge of her decayed state, and of the 
design that we have on foot against her, as 
doth provoke her to set watch and ward at her 
gates and to double them on market-days. 



But if, after inquiry made, it shall be found 
that they are asleep, then any day will do, but 
a market-day is best ; and this is my judgment 
in this case. 

Then quoth Diabolus, How should we know 
this? And it was answered, Inquire about it 
at the mouth of Mr. Profane. So Profane was 
called in and asked the question, and he made 
his answer as follows : 

My lords, so far as I can gather, this is at 
present the condition of the town of Mansoul : 
they are decayed in their faith and love ; Em- 
manuel their Prince has given them the back ; 
they send often by petition to fetch him again, 
but he maketh not haste to answer their re- 
quest ; nor is there much reformation among 
them. 

Diabolus. I am glad that they are backward 
to a reformation, but yet I am afraid of their 
petitioning. However, their looseness of life 
is a sign that there is not much heart in what 
they do, and without the heart things are little 
worth. But go on, my masters : I will divert 
you, my lords, no longer. 

Beelzebub. If the case be so with Mansoul as 
Mr. Profane has described it to be, it will be 
no great matter what day we assault it ; nor 
their prayers nor their power will do them 
much service. 

When Beelzebub had ended his oration, 
then Apollyon did begin. My opinion, said 
he, concerning this matter is, that we go on 
fair and softly, not doing things in a hurry. 
Let our friends in Mansoul go on still to pol- 
lute and defile it, by seeking to draw it yet 
more into sin, for there is nothing like sin to 
devour Mansoul. If this be done, and it takes 
effect, Mansoul of itself will leave off' to watch, 
to petition, or any thing else that should tend 
to her security and safety ; for she will forget 
her Emmanuel, she will not desire his com- 
pany ; and can she be gotten thus to live, her 
Prince will not come to her in haste. Our 
trusty friend, Mr. Carnal-security, with one of 
his tricks, did drive him out of the town, and 
why may not my Lord Covetousness and my 
Lord Lasciviousness, by what they may do, 
keep him out of the town? And this I will 
tell you, (not because you know it not,) that 
two or three Diabolonians, if entertained and 
countenanced by the town of Mansoul, will do 
more to the keeping of Emmanuel from them, 
and towards making of the town of Mansoul 
your own, than can an army of a legion that 
should be sent out from us to withstand him. 

Let, therefore, this first project that our 



THE HOLY WAR. 



445 



friends in Mansoul have set on foot be strongly 
and diligently carried on with all cunning and 
craft imaginable; and let them send contin- 
ually, under one guise or another, more and 
other of their men to play with the people of 
Mansoul ; and then perhaps we shall not need 
to be at the charge of making a war upon 
them ; or if that must of necessity be done, yet 
the more sinful they are, the less able, to be 
sure, they will be to resist us, and then the 
more easily we shall overcome them. And 
besides, suppose (and that is the worst that 
can be supposed) that Emmanuel should come 
to them again, why may not the same means, 
or the like, drive him from them once more ? 
Yea, why may he not, by their lapse into that 
sin again, be driven from them for ever for the 
sake of which he was at the first driven from 
them for a season ? And if this should happen, 
then away go with him his rams and his 
slings, his captains, his soldiers, and he leav- 
eth Mansoul naked and bare. Yea, will not 
this town, when she sees herself utterly for- 
saken of her Prince, of her own accord open 
her gates again unto you ? But this must be 
done by time; a few days will not effect so 
great a work as this. 

So soon as Apollyon had made an end of 
speaking, Diabolus began to blow out his own 
malice and to plead his own cause ; and he 
said: My lords and powers of the cave, my true 
and trusty friends, I have with much impa- 
tience, as becomes me, given ear to your long 
and tedious orations. But my furious gorge 
and empty paunch so lusteth after a repos- 
session of my famous town of Mansoul that, 
whatever comes on't, I can wait no longer to 
see the events of lingering projects. I must, 
and that without further delay, seek by all 
means I can to fill my insatiable gulf with the 
soul and body of the town of Mansoul. There- 
fore lend me your heads, your hearts, and your 
help, now I am going to recover my town of 
Mansoul. 

When the lords and princes of the pit saw 
the flaming desire that was in Diabolus to de- 
vour the miserable town of Mansoul, they left 
off to raise anymore objections, but consented 
to lend him what strength they could ; though, 
had Apollyon's advice been taken, they had far 
more fearfully distressed the town of Mansoul. 
But, I say, they were willing to lend him what 
strength they could, not knowing what need 
they might have of him when they should en- 
gage for themselves as he. Wherefore they 
fell to advising about the next thing propound- 



ed — to wit, what soldiers there were, and also 
how many, with whom Diabolus should go 
against the town of Mansoul to take it; and 
after some debate it was concluded, according 
as in the letter the Diabolonians had suggest- 
ed, that none was more fit for that expedition 
than an army of terrible Doubters. They 
therefore concluded to send against Mansoul 
an army of sturdy Doubters. The number 
thought fit to be employed in that service was 
between twenty and thirty thousand. So, then, 
the result of that great council of those high 
and mighty lords was, that Diabolus should, 
even now, out of hand, beat up his drum for 
men in the land of Doubting, (which land lieth 
upon the confines of the place called Hell- gate- 
hill,) — for men that might be employed by 
him against the miserable town of Mansoul. 
It was also concluded that these lords them- 
selves should help him in the war, and that 
they would, to that end, head and manage his 
men. So they drew up a letter, and sent it 
back to the Diabolonians that lurked in Man- 
soul, and that waited for the back coming of 
Mr. Profane, to signify to them into what 
method and forwardness they at present had 
put their design ; the contents whereof follow : 

From the dark and horrible dungeons of Hell, 
Diabolus, with all the society of the princes of 
darkness, sends to our trusty ones in and about 
the walls of the town of Mansoul, now im- 
patiently waiting for vur most devilish answer 
to their venomous and most poisonous design 
against the town of Mansoul: 
Our native ones, in whom from day to day 
we boast, and in whose actions all the year 
long we do greatly delight ourselves ! we re- 
ceived your welcome because highly esteemed 
letter at the hand of our trusty and greatly 
beloved, the old gentleman Mr. Profane, and 
do give you to understand that when we had 
broken it up, and had read the contents thereof, 
(to your amazing memory be it spoken,) our 
yawning, hollow-bellied place where we are 
made so hideous and yelling a noise for joy 
that the mountains that stand round about 
Hell-gate-hill had like to have been shaken to 
pieces at the sound thereof. 

We could also do no less than admire your 
faithfulness to us, with the greatness of that 
subtlety that now hath showed itself to be in 
your heads to serve against the town of Man- 
soul. For you have invented for us so excel- 
lent a method for our proceeding against that 
rebellious people that a more effectual cannot 



446 



BUNYAN'S COMPLETE WORKS. 



be thought of by all the wits of hell. The 
proposals therefore which now at last you have 
sent us, since we saw them, we have done little 
else but highly approve and admire them. 

Nay, we shall, to encourage you in the pro- 
fundity of your craft, let you know that at a 
full assembly and conclave of our princes and 
principalities of this place your project was 
discoursed and tossed from one side of our cave 
to the other by their mightinesses ; but a better 
and, as was by themselves judged, a more fit 
and proper way by all their wits could not be 
invented to surprise, take, and make our own 
the rebellious town of Mansoul. 

Wherefore, in fine, all that was said that 
varied from what you had in your letter pro- 
pounded fell of itself to the ground, and yours 
only was stuck to by Diabolus the prince ; yea, 
his gaping gorge and yawning paunch were 
on fire to put your invention into execution. 

We therefore give you to understand that 
our stout, furious, and unmerciful Diabolus is 
raising for your relief and the ruin of the re- 
bellious town of Mansoul more than twenty 
thousand Doubters to come against that people. 
They are all stout and sturdy men, and men 
that of old have been accustomed to war. I 
say he is doing of this work of his with all the 
speed he can, for his heart and spirit are en- 
gaged in it. We desire, therefore, that as you 
have hitherto stuck to us, and given us both 
advice and encouragement, that you still will 
prosecute our design ; nor shall you lose, but 
be gainers thereby ; yea, we intend to make 
you the lords of Mansoul. 

One thing may not by any means be omitted : 
that is, those with us desire that every one of 
you that are in Mansoul would still use all 
your power, cunning, and skill, with delusive 
persuasions, yet to draw the town of Mansoul 
into more sin and wickedness, even that sin 
may be finished and bring forth death. 

For thus it is concluded with us : that the 
more vile, sinful, and debauched the town of 
Mansoul is, the more backward will be their 
Emmanuel to come to their help, either by 
presence or other relief ; yea, the more sinful, 
the more weak, and so the more unable, will 
they be to make resistance when we shall make 
our assault upon them to swallow them up ; 
yea, they may cause that their mighty Shaddai 
himself may cast them out of his protection, 
yea, and send for his captains and soldiers 
home with his slings and rams, and leave them 
naked and bare ; and then the town of Man- 
soul will of itself open to us, and fall as the 



fig into the mouth of the eater ; yea, to be sure 
that we then with a great deal of ease shall 
come upon her and overcome her. 

As to the time of our coming upon Mansoul, 
we as yet have not fully resolved upon that, 
though at present some of us think as you that 
a market-day, or a market-day at night, will 
certainly be the best. However, do you be 
ready, and when you shall hear our roaring 
drum without, do you be as busy to make the 
most horrible confusion within. So shall 
Mansoul certainly be distressed before and be- 
hind, and shall not know which way to betake 
herself for help. My Lord Lucifer, my Lord 
Beelzebub, my Lord Apollyon, my Lord Le- 
gion, with the rest, salute you, as does also my 
Lord Diabolus; and we wish both you, with 
all that you do or shall possess, the very self- 
same fruit and success for their doing as we at 
present enjoy for ours. 

From our dreadful confines in the most fear- 
ful pit we salute you, and so do those many 
legions here with us, wishing you may be 
as hellishly prosperous as we desire to be 
ourselves. By the letter-carrier, Mr. Pro- 
fane. 

Then Mr. Profane addressed himself for his 
return to Mansoul with his errand from the 
horrible pit to the Diabolonians that dwelt in 
that town. So he came up the stairs from the 
deep to the mouth of the cave where Cerberus 
was. Now when Cerberus saw him, he asked 
how matters went below about and against the 
town of Mansoul. 

Profane. Things go as well as we can expect. 
The letter that I carried thither was highly ap- 
proved and well liked by all my lords, and I 
am returning to tell our Diabolonians so. I 
have an answer to it here in my bosom that I 
am sure will make our masters that sent me 
glad ; for the contents thereof are to encourage 
them to pursue their design, to the utmost, and 
to be ready also to fall on within when they 
shall see my Lord Diabolus beleaguering the 
town of Mansoul. 

Cerberus. But does he intend to go against 
them himself? 

Profane. Does he! Ay, and he will take 
along with him more than twenty thousand, 
all sturdy Doubters and men of war — picked 
men from the land of Doubting — to serve him 
in the expedition. 

Then was Cerberus glad, and said, And are 
there such brave preparations a-making to 
go against the miserable town of Mansoul? 



THE HOLY WAR. 



447 



Would I might be put at the head of a thou- 
sand of them, that I might also show my valour 
against the famous town of Mansoul ! 

Profane. Your wish may come to pass : you 
look like one that has mettle enough, and my 
lord will have with him those that are valiant 
and stout. But my business requires haste. 

Cerberus. Ay, so it does. Speed thee to the 
town of Mansoul with all the deepest mischiefs 
that this place can afford thee. And when 
thou shalt come to the house of Mr. Mischief, 
the place where the Diabolonians meet to plot, 
tell them that Cerberus doth wish them his 
service, and that if he may he will with the 
army come up against the famous town of 
Mansoul. 

Profane. That I will. And I know that my 
lords that are there will be glad to hear it and 
to see you also. 

So after a few more of such kind of compli - 
ments, Mr. Profane took leave of his friend 
Cerberus, and Cerberus again, with a thousand 
of their pit-wishes, bid him haste with all 
speed to his masters ; the which when he had 
heard he made obeisance, and began to gather 
up his heels to run. 

Thus therefore he returned and came to 
Mansoul, and going as afore to the house of 
Mr. Mischief, there he found the Diabolonians 
assembled and waiting for his return. Now, 
when he was come and had presented himself, 
he delivered to them his letter, and adjoined 
this compliment to them therewith: "My 
lords, from the confines of the pit the high 
and mighty principalities and powers of the 
den salute you here, the true Diabolonians of 
the town of Mansoul ; wishing you always the 
most proper of their benedictions for the great 
service, high attempts, and brave achievements 
that you have put yourselves upon for the re- 
storing to our prince Diabolus the famous town 
of Mansoul." 

This was therefore the present state of the 
miserable town of Mansoul; she had offended 
her Prince, and he was gone; she had encour- 
aged the powers of hell, by her foolishness, to 
come against her to seek her utter destruc- 
tion. 

True, the town of Mansoul was somewhat 
made sensible of her sin, but the Diabolonians 
were gotten into her bowels; she cried, but 
Emmanuel was gone, and her cries did not 
fetch him as yet again. Besides, she knew not 
whether ever or never he would return and 
come to his Mansoul again ; nor did they know 
the power and industry of the enemy, nor how 



forward they were to put in execution that plot 
of hell that they had devised against her. 

They did indeed still send petition after pe- 
tition to the Prince, but he answered all with 
silence. They did neglect reformation, and 
that was as Diabolus would have it; for he 
knew if they regarded iniquity in their heart 
their King would not hear their prayer; they 
therefore still grew weaker and weaker, and 
were as a rolling thing before the whirlwind. 
They cried to their King for help, and laid 
Diabolonians in their bosoms. What there- 
fore should a King do to them ? Yea, there 
seemed now to be a mixture in Mansoul ; the 
Diabolonians and the Mansoulians would walk 
the streets together. Yea, they began to seek 
their peace, for they thought that since the 
sickness had been so mortal in Mansoul, it was 
in vain to go to handy-gripes with them. Be- 
sides, the weakness of Mansoul was the 
strength of their enemies, and the sins of 
Mansoul the advantage of the Diabolonians. 
The foes of Mansoul also now began to promise 
themselves the town for a possession ; there was 
no great difference now betwixt Mansoulians 
and Diabolonians; both seemed to be masters 
of Mansoul. Yea, the Diabolonians increased 
and grew, but the town of Mansoul diminished 
greatly. There was more than eleven thou- 
sand of men, women, and children that died by 
the sickness in Mansoul. 

But now, as Shaddai would have* it, there 
was one whose name was Mr. Pry-well, a great 
lover of the people of Mansoul; and he, as 
his manner was, did go listening up and down 
in Mansoul, to see and to hear, if at any time 
he might, whether there was any design against 
it or no. For he was always a jealous man, 
and feared some mischief sometimes would 
befall it, either from the Diabolonians within or 
from some power without. Now upon a time 
it so happened, as Mr. Pry-well went listening 
here and there, that he lighted upon a place 
called Vile-hill in Mansoul, where Diabolo- 
nians used to meet ; so, hearing a muttering, 
(you must know that it was in the night,) he 
softly drew near to hear; nor had he stood 
long under the house-end, (for there stood a 
house there,) but he heard one confidently af- 
firm that it was not or would not be long be- 
fore Diabolus should possess himself again of 
Mansoul, and that then the Diabolonians did 
intend to put all Mansoulians to the sword, 
and would kill and destroy the King's captains 
and drive all his soldiers out of the town. 

He said, moreover, that he knew there were 



448 



BUNYAN'S COMPLETE WORKS. 



about twenty thousand fighting men prepared 
by Diabolus for the accomplishing of this de- 
sign : and that it would not be months before 
they all should see it. When Mr. Pry-well 
had heard this story, he did quickly believe it 
was true ; wherefore he went forthwith to my 
lord mayor's house and acquainted him there- 
with ; who, sending for the subordinate 
preacher, brake the business to him, and he as 
soon gave the alarm to the town, for he was 
now the chief preacher in Mansoul, because as 
yet my lord secretary was ill at ease. And 
this was the way that the subordinate preacher 
did take to alarm the town therewith : The same 
hour he caused the lecture-bell to be rung; 
so the people came together ; he gave them 
then a short exhortation to watchfulness, and 
made Mr. Pry-well's news the argument there- 
of. For, said he, an horrible plot is contrived 
against Mansoul, even to massacre us all in a 
day ; nor is this story to be slighted, for Mr. 
Pry-well is the author thereof. Mr. Pry-well 
was always, a lover of Mansoul, a sober and 
judicious man, a man that is no tattler, no 
raiser of false reports, but one that loves to 
look into the bottom of matters, and talks 
nothing of news but by very solid arguments. 

I will call him, and you shall hear him 
your ownselves. So he called him, and he 
came and told his tale so punctually, and af- 
firmed its truth with such ample grounds, that 
Mansoul.. fell presently under a conviction of 
the truth of what he said. The preacher also 
backed him, saying, " Sirs, it is not irrational 
for us to believe it, for we have provoked 
Shaddai to anger and have sinned Emmanuel 
out of the town. We have had too much cor- 
respondence with Diabolonians, and have for- 
saken our former mercies ; no marvel then if 
the enemy both within and without should 
design and plot our ruin ; and what time like 
this to do it ? The sickness is now in the town, 
and we have been made weak thereby. Many 
a good-meaning man is dead, and the Diabolo- 
nians of late grow stronger and stronger. 

" Besides," quoth the subordinate preacher, 
" I have received from this good truth-teller 
this one inkling further, that he understood 
by those that he overheard that several letters 
have lately passed between the furies and the 
Diabolonians in order to our destruction." 
When Mansoul heard all this, and not being 
able to gainsay it, they lifted up their voice 
and wept. Mr. Pry-well also, in the presence 
of the townsmen, confirmed all that their sub- 
ordinate preacher had said. Wherefore they 



now set afresh to bewail their folly, and to a 
doubling of petitions to Shaddai and his Son. 
They also brake the business to the captains, 
high commanders, and men of war in the town 
of Mansoul, entreating them to use the means 
to be strong and to take good courage, and 
that they would look after their harness and 
make themselves ready to give Diabolus bat- 
tle by night and by day, should he come, as 
they were informed he would, to beleaguer the 
town of Mansoul. 

. When the captains heard this, they being 
always true lovers of the town of Mansoul, 
what do they but like so many Samsons they 
shake themselves, and come together to consult 
and contrive how to defeat those bold and 
hellish contrivances that were upon the wheel, 
by the means of Diabolus and his friends, 
against the now sickly, weakly, and much im- 
poverished town of Mansoul ; and they agreed 
upon the following particulars : 

1. That the gates of Mansoul should be kept 
shut and made fast with bars and locks ; and 
that all persons that went out or came in 
should be very strictly examined by the cap- 
tains of the guards, to the end, said they, that 
those that are managers of the plot among us 
may, either coming or going, be taken, and 
that we may also find out who are the great 
contrivers, amongst us, of our ruin. 

2. The next thing was, that a strict search 
should be made for all kinds of Diabolonians 
throughout the whole town of Mansoul, and 
that every man's house from top to bottom 
should be looked into, and that, too, house by 
house, that if possible a further discovery 
might be made of all such among them as had 
a hand in these designs. 

3. It was further concluded upon that where- 
soever or with whomsoever any of the Diabo- 
lonians were found, that even those of the 
town of Mansoul that had given them house 
and harbour should to their shame and the 
warning of others make penance in the open 
place. 

4. It was moreover resolved by the famous 
town of Mansoul that a public fast and a day 
of humiliation should be kept throughout the 
whole corporation, to the justifying of their 
Prince, the abasing of themselves before him 
for their transgressions against him and against 
Shaddai his Father. It was further resolved 
that all such in Mansoul as did not that day 
endeavour to keep that fast and to humble 
themselves for their faults, but should mind 
their worldly employs or be found wandering 



THE HOLY WAR. 



449 



up and down the streets, should be taken for 
Diabolonians, and should suffer as Diabolo- 
nians for such their wicked doings. 

5. It was further concluded then that with 
what speed and with what warmth of mind 
they could they would renew their humil- 
iation for sin, and their petitions to Shaddai 
for help ; they also resolved to send tidings to 
the court of all that Mr. Pry- well had told 
them. 

6. It was also determined that thanks should 
be given by the town of Mansoul to Mr. Pry- 
well for his diligent seeking of the welfare of 
their town; and further, forasmuch as he w r as 
naturally inclined to seek their good and also 
to undermine their foes, they gave him a com- 
mission of scoutmaster-general, for the good 
of the town of Mansoul. 

When the corporation, with their captains, 
had thus concluded, they did as they had 
said: they shut up their gates; they made 
for Diabolonians strict search ; they made 
those with whom any w r ere found to do pen- 
ance in the open place ; they kept their fast 
and renewed their petitions to their Prince; 
and Mr. Pry-well managed his charge and the 
trust that Mansoul had put in his hands with 
great conscience and good fidelity ; for he gave 
himself wholly up to his employ, and that not 
only within the town, but he went out to pry, 
to see, and to hear. 

And not many days after he provided for 
his journey and went towards Hell-gate-hill, 
into the country where the Doubters were, 
where he heard of all that had been talked of 
in Mansoul, and he perceived also that Diab- 
olus was almost ready for his march, &c. ; so 
he came back with speed, and calling the cap- 
tains and elders of Mansoul together, he told 
them where he had been, what he had heard, 
and what he had seen. 

Particularly he told them that Diabolus 
was almost ready for his march, and that he 
had made old Mr. Incredulity, that once 
brake prison in Mansoul, the general of his 
army ; that the army consisted all of Doubt- 
ers, and that their number was above twenty 
thousand. He told, moreover, that Diabolus 
did intend to bring with him the chief princes 
of the infernal pit, and that he would make 
them chief captains over his Doubters. He 
told them, moreover, that it w T as certainly 
true that several of the black den would, with 
Diabolus, ride reformades to reduce the town 
of Mansoul to the obedience of Diabolus 
their prince. 
29 



He said, moreover, that he understood by 
the Doubters, among whom he had been, 
that the reason why old Incredulity was made 
general of the whole army was because none 
truer than he to the tyrant, and because he 
had an implacable spite against the welfare 
of the town of Mansoul. Besides, said he, 
he remembers the affronts that Mansoul has 
given, and he is resolved to be revenged of 
them. 

But the black princes shall be made high 
commanders, only Incredulity shall be over 
them all, because (which I had almost forgot) 
he can more easily and more dextrously be- 
leaguer the town of Mansoul than can any of 
the princes besides. 

Now, when the captains of Mansoul, with 
the elders of the town, had heard the tidings 
that Mr. Pry-well brought, they thought it 
expedient, without further delay, to put into 
execution the laws against the Diabolonians 
which their Prince had made and given them 
in commandment to manage against them. 
Wherefore, forthwith a diligent and impartial 
search was made in all houses in Mansoul for 
all and all manner of Diabolonians. Now, in 
the house of Mr. Mind and in the house of the 
great Lord Will-be-will were two Diabolo- 
nians found. In Mr. Mind's house was one 
Lord Covetousness found, but he had changed 
his name to Prudent-thrifty. In my Lord 
Will-be-will's house one Lasciviousness was 
found, but he had changed his name to Harm- 
less-mirth. These two the captains and elders 
of the town of Mansoul took, and committed 
them to the custody of Mr. True-man the 
jailer ; and this man handled them so severely, 
and loaded them so well with irons, that in 
time they fell into a very deep consumption 
and died in the prison-house; their masters 
also, according to the agreement of the cap- 
tains and elders, were brought to do penance 
in the open place, to their shame and as 
a warning to the rest of the town of Mansoul. 

Now this was the manner of penance in 
those days : The persons offending, being 
made sensible of the evil of their doings, 
were enjoined open confession of their faults 
and a strict amendment of their lives. 

After this the captains and elders of Man- 
soul sought yet to find out more Diabolonians 
wherever they lurked, w T hether in dens, caves, 
holes, vaults, or where else they could, in or 
about the wall or the town of Mansoul. But 
though they could plainly see their footing, 
and so follow them by their track and smell 



450 



BUNYAX'S COMPLETE WORKS. 



to their holds, even to the mouths of their 
caves and dens, yet take and do justice upon 
them they could not, their ways were so 
crooked, their holds so strong, and they so 
quick to take sanctuary there. 

But Mansoul ruled now with so stiff an 
hand over the Diabolonians that were left 
that they were glad to shrink into corners. 
Time was when they durst walk openly and 
in the day, but now they, were forced to em- 
brace privacy and in the night. Time was 
when a Mansoulian was their companion, 
hut now they counted them deadly enemies. 
This good change did Mr. Pry- well's intel- 
ligence make in the famous town of Man- 
soul. 

By this time Diabolus had finished his 
army, which he intended to bring with him 
for the ruin of Mansoul, and had set over them 
captains and other field-officers such as liked 
his furious stomach best; himself was lord 
paramount, and Incredulity was general of his 
army. Their highest captains shall be named 
afterwards, but now for their officers, colours, 
and escutcheons : 

1. Their first captain was Captain Eager he 
was captain over the Election-doubters; his 
were red colours, his standard-bearer was Mr. 
Destructive, and the great red dragon he had 
for his escutcheon. 

2. The second captain was Captain Fury: 
he was captain over the Vocation-doubters; 
his standard-bearer was Mr. Darkness, his 
colours were those that were pale, and he had 
for his escutcheon the fiery flying serpent. 

3. The third captain was Captain Damna- 
tion : he was captain over the Grace-doubters ; 
his were the red colours, Mr. No-life bore 
them, and he had for his escutcheon the black 
den. 

4. The fourth captain was Captain Insati- 
. able : he was captain over the Faith-doubters ; 

his were the red colours, Mr. Devourer bore 
sthem, and he had for an escutcheon the yawn- 
iing jaws. 

5. The fifth captain was Captain Brimstone: 
:he\was captain over the Perseverance-doubt- 
■ ers phis also were the red colours, Mr. Burning 

bore i them, and his escutcheon was the blue 
. and stinking flame. 

* 6. The sixth captain was Captain Torment : 
he was < captain over the Resurrection-doubt- 
• ers ;'■ his. colours were those that were pale, Mr. 
Gnaw was * his standard-bearer, and he had the 
black worm, for his escutcheon. 

7. The seventh captain was Captain No- 



ease : he was captain over the Salvation-doubt- 
ers; his were the red colours, Mr. Eestless 
bore them, and his escutcheon was the ghastly 
picture of death. 

8. The eighth captain was the Captain Sep- 
ulchre : he was captain over the Glory-doubt- 
ers ; his also were the pale colours, Mr. Cor- 
ruption was his standard-bearer, and he had 
for his escutcheon a skull and dead men's 
bones. 

9. The ninth captain was Captain Past- 
hope : he was captain of those that are called 
the Felicity-doubters ; his standard-bearer was 
Mr. Despair, his also were the red colours, and 
his escutcheon was the hot-iron and the hard 
heart. 

These were his captains, and these were their 
forces, these were their ancients, these were 
their colours, and these were their escutcheons. 
Now over these did the great Diabolus make 
superior captains, and they were in number 
seven ; as namely, the Lord Beelzebub, the Lord 
Lucifer, the Lord Legion, the Lord Apollyon, 
the Lord Python, the Lord Cerberus, and Lord 
Belial; these seven he set over the captains, 
and Incredulity was lord general and Diabolus 
was king. 

The reformades also, such as were like them- 
selves, were made some of them captains of 
hundreds, and some of them captains of more; 
and thus was the army of Incredulity com- 
pleted. 

So they set out at Hell-gate-hill, (for there 
they had their rendezvous,) from whence they 
came with a straight course upon their march 
toward the town of Mansoul. Now, as was 
hinted before, the town had, as Shaddai would 
have it, received from the mouth of Mr. Pry- 
well the alarm of their coming before. Where- 
fore they set a strong watch at the gates, and 
had also doubled their guards; they also 
mounted their slings in good places, where 
they might conveniently cast out their great 
stones to the annoyance of the furious enemy. 

Nor could those Diabolonians that were in 
the town do that hurt as was designed they 
should, for Mansoul was now awake. But, 
alas, poor people ! they were sorely affrighted 
at the first appearance of their foes, and at 
their sitting down before the town, especially 
when they heard the roaring of their drum. 
This, to speak truth, was amazingly hideous to 
hear : it frighted all men seven miles round 
if they were but awake and heard it. The 
streaming of their colours was also terrible and 
dejecting to behold. 



THE HOLY WAR. 



451 



When Diabolus was come up against the 
town, first he made his approach to Ear-gate, 
and gave it a furious assault, supposing, as it 
seems, that his friends in Mansoul had been 
ready to do the work within, but care was 
taken of that before by the vigilance of the 
captains. Wherefore, missing of the help that 
he expected from them, and finding his army 
warmly attacked with the stones that the 
slingers did sling, (for that I will say for the 
captains, that, considering the weakness that 
yet was upon them by reason of the long sick- 
ness that had annoyed the town of Mansoul, 
they did gallantly behave themselves,) he was 
forced to make some retreat from Mansoul, 
and to entrench himself and his men in the 
field, without the reach of the slings of the 
town. 

Now, having entrenched himself, he did cast 
up four mounts before the town ; the first he 
called Mount Diabolus, putting his own name 
thereon, the more to affright the town of Man- 
soul; the other three he called thus — Mount 
Alecto, Mount Megara, and Mount Tisiphane, 
for these are the names of the dreadful furies 
of hell. Thus he began to play his game with 
Mansoul, and to serve it as doth the lion his 
prey, even to make it fall before his terror. 
But, as I said, the captains and soldiers resisted 
so stoutly, and did so much execution with 
their stones, that they made him, though 
against stomach, to retreat; wherefore Man- 
soul began to take courage. 

Now upon Mount Diabolus, which was 
raised on the north side of the town, there did 
the tyrant set up his standard, and a fearful 
thing it was to behold ; for he had wrought in 
it by devilish art, after the manner of an es- 
cutcheon, a flaming flame fearful to behold, 
and the picture of Mansoul burning in it. 

When Diabolus had thus done, he com- 
manded that his drummer should every night 
approach the walls of the town of Mansoul 
and beat a parley ; the command was to do it 
at nights, for in daytime they annoyed him 
with their slings ; for the tyrant said that he 
had a mind to parley with the now trembling 
town of Mansoul ; and he commanded that the 
drum should beat every night, that through 
weariness they might at last (if possibly at the 
first they were unwilling yet) be forced to do 
it. 

So this drummer did as commanded; he 
arose and did beat his drum. But when his 
drum did go, if one looked towards the town 
of Mansoul, behold darkness and sorrow, and 



the light was darkened in the heaven thereof. 
No noise was ever heard upon earth more ter- 
rible, except the voice of Shaddai when he 
speaketh. But how did Mansoul tremble ! It 
now looked for nothing but forthwith to be 
swallowed up. 

When this drummer had beaten for a parley, 
he made this speech to Mansoul : My master 
has bid me tell you that if you will willingly 
submit you shall have the good of the earth, 
but if you shall be stubborn he is resolved to 
take you by force. But by that the fugitive 
had done beating of his drum the people of 
Mansoul had betaken themselves to the cap- 
tains that were in the castle ; so that there 
was none to regard nor to give this drummer 
an answer; so he proceeded no further that 
night, but returned again to his master to the 
camp. 

When Diabolus saw that by drumming he 
could not work out Mansoul to his will, the 
next night he sendeth his drummer without 
his drum, still to let the townsmen know that 
he had a mind to parley with them. But 
when all came to all, his parley was turned 
into a summons to the town to deliver up 
themselves ; but they gave him neither heed 
nor hearing, for they remembered what at first 
it cost them to hear him a few words. 

The next night he sends again, and then 
who should be his messenger to Mansoul but 
the terrible Captain Sepulchre; so Captain 
Sepulchre came up to the walls of Mansoul 
and made this oration to the town : 

" O ye inhabitants of the rebellious town of 
Mansoul ! I summon you, in the name of the 
prince Diabolus, that without any more ado 
you set open the gates of your town and admit 
the great lord to come in. But if you shall 
still rebel, when we have taken to us the town 
by force we will swallow you up as the grave. 
Wherefore if you will hearken to my summons, 
say so, and if not, then let me know. 

" The reason of this my summons (quoth he) 
is for that my lord is your undoubted prince 
and lord, as you yourselves have formerly 
owned. Nor shall that assault that was given 
to my lord when Emmanuel dealt so dishon- 
ourably by him prevail with him to lose his 
right and to forbear to attempt to recover his 
own. Consider then, O Mansoul! with thy- 
self; wilt thou show thyself peaceable or no ? 
If thou shalt quietly yield up thyself, then our 
old friendship shall be renewed ; but if thou 
shalt yet refuse and rebel, then expect nothing 
but fire and sword." 



452 



BUNYAN'S COMPLETE WORKS. 



When the languishing town of Mansoul had 
heard this summon er and his summons, they 
were yet more put to their dumps, but made 
the captain no answer at all ; so away he went 
as he came. 

But after some consultation among them- 
selves, as also with some of their captains, they 
applied themselves afresh to the lord secretary 
for counsel and advice from him, for this lord 
secretary was their chief preacher, (as also is 
mentioned some pages before,) only now he 
was ill at ease ; and of him they begged favour 
in these two or three things : 

1. That he would look comfortably upon 
them, and not keep himself so much retired 
from them as formerly. Also that he would 
be prevailed with to give them a hearing while 
they should make known their miserable con- 
dition to him. But to this he told them, as 
before, that as yet he was but ill at ease, and 
therefore could not do as he had formerly done. 

2. The second thing that they desired was, 
that he would be pleased to give them his ad- 
vice about their now so important affairs, for 
that Diabolus was come and set down before 
the town with no less than twenty thousand 
Doubters. They said, moreover, that both he 
and his captains were cruel men, and that they 
were afraid of them. Bat to this he said, You 
must look to the law of your Prince, and there 
see what is laid upon you to do. 

3. Then they desired that his highness would 
help them to frame a petition to Shaddai and 
unto Emmanuel his Son, and that he would 
set his own hand thereto, as a token that he 
was one with them in it ; for, said they, My 
lord, many a one have we sent, but can get no 
answer of peace ; but now surely one with thy 
hand unto it may obtain good for Mansoul. 

But all the answer that he gave to this was, 
That they had offended their Emmanuel, and 
had also grieved himself, and that therefore 
they must as yet partake of their own devices. 

This answer of the lord secretary fell like a 
millstone upon them ; yea, it crushed them so 
that they could not tell what to do ; yet they 
durst not comply with the demands of Diabolus 
nor with the demands of his captains. So then 
here were the straits that the town of Mansoul 
was betwixt when the, enemy came upon her : 
her foes were ready to swallow her up, and 
her friends did forbear to help her. 

Then stood up my lord mayor, whose ,name 
was my Lord Understanding, and he began to 
pick and pick, until he had picked comfort out 
of that seemingly bitter saying of the lord 



secretary; for thus he descanted upon it. 
First, said he, this unavoidably follows upon 
the saying of my lord, that we must yet suffer 
for our sins. Second, But, quoth he, the words 
yet sound as if at last we should be saved from 
our enemies, and that after a few more sor- 
rows Emmanuel will come and be our help. 
Now the lord mayor was the more critical in 
his dealing with the secretary's words because 
my lord was more than a prophet, and because 
none of his words w T ere such but that at all 
times they were most exactly significant, and 
the townsmen were allowed to pry into them 
and to expound them to their best advantage. 

So they took their leaves of my lord, and 
returned and went and came to the captains, 
to whom they did tell what my lord high secre- 
tary had said ; who, when they had heard it, 
were all of the same opinion as my lord mayor 
himself ; the captains therefore began to take 
some courage unto them, and to prepare to 
make some brave attempt upon the camp of 
the enemy, and to destroy all that were Diab- 
olonians, with the roving Doubters that the 
tyrant had brought with him to destroy the 
poor town of Mansoul. 

So all betook themselves forthwith to their 
places — the captains to theirs, the lord mayor 
to his, the subordinate preacher to his, and my 
Lord Will-be- will to his. The captains longed 
to be at some work for their Prince, for they 
delighted in warlike achievements. The next 
day therefore they came together and con- 
sulted, and after a consultation had they re- 
solved to give an answer to the captain of 
Diabolus with slings ; and so they did at the 
rising of the sun on the morrow, for Diabolus 
had adventured to come nearer again, but the 
sling-stones were to him and his like hornets. 
For as there is nothing to the town of Mansoul 
so terrible as the roaring of Diabolus' drum, 
so there is nothing to Diabolus so terrible as 
the well playing of Emmanuel's slings. Where- 
fore Diabolus was forced to make another re- 
treat yet farther off from the famous town of 
Mansoul. Then did the lord mayor of Man- 
soul cause the bells to be rung, and that 
thanks should be sent to the lord high secre- 
tary by the mouth of the subordinate preacher 
for that by his words the captains and elders 
of Mansoul had been strengthened against 
Diabolus. 

When Diabolus saw that his captains and 
soldiers, high lords and renowned, were fright- 
ened and beaten down by the stones that came 
from the golden slings of the Prince of the 



THE HOLY WAR. 



453 



town of Mansoul, he bethought himself and 
said, I will try to catch them by fawning ; I 
will try to flatter them into my net. 

Wherefore, after a while he came down 
again to the wall, not now with his drum nor 
with Captain Sepulchre, but having all so be- 
sugared his lips that he seemed to be a very 
sweet-mouthed, peaceable prince, designing 
nothing for honour's sake, nor to be revenged 
on Mansoul for injuries by them done to him ; 
but the welfare and good and advantage of the 
town and people therein were now, as he said, 
his only design. Wherefore after he had called 
for audience, and desired that the townsfolk 
would give it to him, he proceeded in his ora- 
tion and said : 

" Oh the desire of my heart, the famous town 
of Mansoul ! How many nights have I watched, 
and how many weary steps have I taken, if 
perhaps I might do thee good ! Far be it, far 
be it from me to desire to make a war upon 
you if ye will but willingly and quietly deliver 
up yourselves unto me. You know that you 
were mine of old. Remember also that so 
long as you enjoyed me for your lord, and that 
I enjoyed you for my subjects, you wanted for 
nothing of all the delights of the earth that I, 
your lord and prince, could get for you, or that 
I could invent to make you bonny and blithe 
withal. Consider you never had so many 
hard, dark, troublesome, and heart-afflicting 
hours while you were mine as you have had 
since you revolted from me; nor shall you 
ever have peace again until you and I become 
one as before. Be but prevailed with to em- 
brace me again, and I will grant, yea, enlarge 
your old charter with abundance of privileges, 
so that your license and liberty shall be to take, 
hold, enjoy, and make your own all that is 
pleasant from the east to the west. Nor shall 
any of those incivilities wherewith you have 
offended me be ever charged upon you by me 
so long as the sun and moon endureth. Nor 
shall any of those dear friends of mine that 
now, for the fear of you, lie lurking in dens, 
and holes, and caves in Mansoul, be hurtful to 
you any more ; yea, they shall be your servants, 
and shall minister unto you of their substance 
and of whatever shall come to hand. I need 
speak no more: you know them, and have 
some time since been much delighted in their 
company ; why then should we abide at such 
odds ? Let us renew our old acquaintance and 
friendship again. 

" Bear with your friend ; I take the liberty 
at this time to speak thus freely unto you. 



The love that I have to you presses me to do 
it, as also does the zeal of my heart for my 
friends with you; put me not therefore to 
further trouble, nor yourself to further fear 
and frights. Have you I will, in a way of 
peace or war; nor do you flatter yourselves 
with the power and force of your captains, or 
that your Emmanuel will shortly come in to 
your help, for such strength will do you no 
pleasure. 

" I am come against you with a stout and 
valiant army, and all the chief princes of the 
den are even at the head of it. Besides, my 
captains are swifter than eagles, stronger than 
lions, and more greedy of prey than are the 
evening wolves. What is Og of Bashan, what 
is Goliah of Gath, and what is an hundred 
more of them to one of the least of my cap- 
tains ? How, then, shall Mansoul think to es- 
cape my hand and force ? " 

Diabolus having thus ended his flattering, 
fawning, deceitful, and lying speech to the 
famous town of Mansoul, the lord mayor re- 
plied unto him as follows : 

" O Diabolus, prince of darkness and master 
of all deceit ! thy lying flatteries we have had 
and made sufficient probation of, and have 
tasted too deeply of that destructive cup al- 
ready ; should we, therefore, again hearken unto 
thee, and so break the commandment of our 
great Shaddai to join affinity with thee, would 
not our Prince reject us and cast us off for ever ? 
and being cast off by him, can the place that 
he has prepared for thee be a place of rest for 
us ? Besides, thou that art empty and void 
of all truth ! we are rather ready to die by thy 
hand than to fall in with thy flattering and 
lying deceits." 

When the tyrant saw that there was little to 
be got by parleying with my lord mayor, he 
fell into an hellish rage, and resolved that 
again with his army of Doubters he would 
another time assault the town of Mansoul. 

So he called for his drummer, who beat up 
for his men (and while he did beat, Mansoul 
did shake) to be in readiness to give battle to 
the corporation ; then Diabolus drew near 
with his army, and thus disposed of his men : 
Captain Cruel and Captain Torment, these he 
drew up and placed against Feel-gate, and 
commanded them to sit down there for the 
war. And he also appointed that, if need 
were, Captain No-ease should come in to their 
relief. 

At Nose-gate he placed the Captain Brim- 
stone and Captain Sepulchre, and bid them 



454 



BUNYAN'S COMPLETE WORKS. 



look well to their ward on that side of the 
town of Mansoul. But at Eye-gate he placed 
that grimfaced one, the Captain Past-hope, and 
there also now did he set up his terrible standard. 

Now the Captain Insatiable was to look to 
the carriages of Diabolus, and was also ap- 
pointed to take into custody that or those per- 
sons and things that should at any time as 
prey be taken from the enemy. 

Now Mouth-gate the inhabitants of Mansoul 
kept for a sally-port ; wherefore that they kept 
strong, for that was it by and out at which the 
townsfolk did send their petitions to Em- 
manuel their Prince; that also was the gate 
from the top of which the captains did play 
their slings at the enemies ; for that gate stood 
somewhat ascending, so that the placing of 
them there and the letting of them fly from 
that place did much execution against the 
tyrant's army ; wherefore, for these causes with 
others, Diabolus sought, if possible, to stop up 
Mouth-gate with dirt. 

Now, as Diabolus was busy and industrious 
in preparing to make his assault upon the 
town of Mansoul without, so the captains and 
soldiers in the corporation were as busy in 
preparing within ; they mounted their slings, 
they set up their banners, they sounded their 
trumpets, and put themselves in such order as 
was judged most for the annoyance of the 
enemy and for the advantage of Mansoul, and 
gave their soldiers orders to be ready at the 
sound of the trumpet for war. The Lord Will- 
be-will also, he took the charge of watching 
against the rebels within, and to do what he 
could to take them while without, or to stifle 
them within their caves, dens, and holds in 
the town-wall of Mansoul. And, to speak the 
truth of him, ever since he took penance for 
his fault he had showed as much honesty 
and bravery of spirit as any he in Mansoul ; 
for he took one Jolly and his brother Grig- 
gish, the two sons of his servant Harmless- 
mirth, (for to that day, though the father was 
committed to ward, the sons had a dwelling in 
the house of my lord;) — I say, he took them 
and with his own hands put them to the cross. 
And this was the reason why he hanged them 
up : After their father was put into the hands 
of Mr. True-man, the jailer, his sons began to 
play his pranks, and to be tickling and toying 
with the daughters of their lord; nay, it was 
jealousied that they were too familiar with 
them, the which was brought to his lordship's 
ear. Now his lordship being unwilling unad- 
visedly to put any man to death, did not sud- 



denly fall upon them, but set watch and spies 
to see if the thing was true ; of the which he 
was soon informed, for his two servants, whose 
names were Find-all and Tell-all, catched them 
together in uncivil manner more than once or 
twice, and went and told their lord. So when 
my Lord Will-be-will had sufficient ground to 
believe the thing was true, he takes the two 
young Diabolonians — for such they were, for 
their father was a Diabolonian born — and has 
them to Eye-gate, where he raised a very high 
cross just in the face of Diabolus and of his 
army, and there he hanged the young villains 
in defiance of Captain Past-hope and of the 
horrible standard of the tyrant. 

Now, this Christian act of the brave Lord 
Will-be-will did greatly abash Captain Past- 
hope, discourage the army of Diabolus, put 
fear into the Diabolonian runagates in Man- 
soul, and put strength and courage into the cap- 
tains that belonged to Emmanuel the Prince ; 
for they without did gather, and that by this 
very act of my lord, that Mansoul was re- 
solved to fight, and that the Diabolonians 
within the town could not do such things as 
Diabolus had hopes they would. Nor was 
this the only proof of the brave Lord Will-be- 
will's honesty to the town nor of his loyalty 
to his Prince, as will afterwards appear. 

Now when the children of Prudent-thrifty, 
who dwelt with Mr. Mind, (for Thrifty left 
children with Mr. Mind when he was also 
committed to prison, and their names were 
Gripe and Rake-all; these he begat of Mr. 
Mind's bastard daughter, whose name was 
Mrs. Holdfast-bad;) — I say, when his chil- 
dren perceived how the Lord Will-be-will had 
served them that dwelt with him, what do they 
but (lest they should drink of the same cup) 
endeavour to make their escape. But Mr. 
Mind, being wary of it, took them and put 
them in hold in his house till morning, (for 
this was done over night,) and remembering 
that by the law of Mansoul all Diabolonians 
were to die, and to be sure they were at least 
by father's side such, and some say by mother's 
side too, what does he but takes them and 
puts them in chains, and carries them to the 
selfsan$e place where my lord hanged his two 
before, and there he hanged them. 

The townsmen also took great encourage- 
ment at this act of Mr. Mind, and did what 
they could to have taken some more of these 
Diabolonian troublers of Mansoul ; but at 
that time the rest lay so close that they 
could not be apprehended ; so they set against 



THE HOLY WAR. 



455 



thein a diligent watch, and went every man to 
his place. 

I told you a little before that Diabolus and 
his army were somewhat abashed and dis- 
mayed at the sight of what my Lord Will-be- 
will did when he hanged up those two young 
Diabolonians ; but his discouragement quickly 
turned itself into furious madness and rage 
against the town of Mansoul, and fight it he 
would. Also the townsmen and captains 
within, they had their hopes and their ex- 
pectations heightened, believing at last the 
day would be theirs ; so they feared them the 
less. Their subordinate preacher too made 
a sermon about it, and he took that theme for 
his text : " Gad, a troop shall overcome him, 
but he shall overcome at last;" whence he 
showed that though Mansoul should be sorely 
put to it at the first, yet the victory should 
most certainly be Mansoul's at the last. 

So Diabolus commanded that his drummer 
should beat a charge against the town, and the 
captains also that were in the town sounded a 
charge against them, but they had no drum : 
they were trumpets of silver with which they 
sounded against them. Then they which were 
of the camp of Diabolus came flown to the 
town to take it, and the captains in the castle, 
with the slingers at Mouth-gate, played upon 
them amain. And now there was nothing 
heard in the camp of Diabolus but horrible 
rage and blasphemy, but in the town good 
words, prayer, and singing of psalms : the 
enemy replied with horrible objections and the 
terribleness of their drum, but the town made 
answer with slapping of their slings and the 
melodious noise of their trumpets. And thus 
the fight lasted for several days together ; only 
now and then they had some small intermis- 
sion, in the which the townsmen refreshed 
themselves and the captains made ready for 
another assault. 

The captains of Emmanuel were clad in 
silver armour, and the soldiers in that which 
was of proof; the soldiers of Diabolus were 
clad in iron, which was made to give place to 
Emmanuel's engine-shot. In the town some 
were hurt and some were greatly wounded. 
Now the worst of it was, a surgeon was scarce 
in Mansoul, for that Emmanuel at this time 
was absent. Howbeit, with the leaves of a 
tree the wounded were kept from dying ; yet 
their wounds did greatly putrefy, and some 
did grievously stink. Of the townsmen these 
were wounded, to wit : 

My Lord Season, he was wounded in the head. 



Another that was wounded was the brave 
lord mayor, he was wounded in the eye. 

Another that was wounded was Mr. Mind, 
he received his wound about the stomach. 

The honest subordinate preacher also, he re- 
ceived a shot not far off from the heart, but 
none of these were mortal. 

Many also of the inferior sort were not only 
wounded, but slain outright. 

Now in the camp of Diabolus were wounded 
and slain a considerable number. For in- 
stance : 

Captain Eage, he was wounded, and so was 
Captain Cruel. 

Captain Damnation was made to retreat and 
to entrench himself further off of Mansoul ; 
the standard also of Diabolus was beaten down, 
and his standard-bearer, Captain Much-hurt, 
had his brains beat out with a sling-stone, to 
the no little grief and shame of his prince 
Diabolus. 

Many also of the Doubters were slain out- 
right, though enough of them were left alive 
to make Mansoul shake and totter. Now the 
victory that day being turned to Mansoul, did 
put great valour into the townsmen and cap- 
tains, and did cover Diabolus' camp with a 
cloud, but withal it made them far more furi- 
ous. So the next day Mansoul rested, and 
commanded that the bells should be rung ; the 
trumpets also joyfully sounded and the captains 
shouted round the town. 

My Lord Will-be-will also was not idle, but 
did notable service within against the domestics, 
or the Diabolonians that were in the town, not 
only by keeping of them in awe ; for he lighted 
on one at last whose name was Mr. Anything, 
a fellow of whom mention was made before, 
for it was he, if you remember, that brought 
the three fellows to Diabolus whom the Diab- 
olonians took out of Captain Boanerges' com- 
pany, and that persuaded them to list them- 
selves under the tyrant to fight against the 
army of Shaddai; my Lord Will-be-will did 
also take a notable Diabolonian whose name 
was Loose-foot ; this Loose-foot was a scout to 
the vagabonds in Mansoul, and that did use to 
carry tidings out of Mansoul to the camp, and 
out of the camp to those of the enemies in 
Mansoul ; both these my lord sent away safe 
to Mr. True-man the jailer, with a command- 
ment to keep them in irons, for he intended 
then to have them out to be crucified when it 
would be for the best to the corporation and 
most for the discouragement of the camp of 
the enemies. 



456 



BUNYAN'S COMPLETE WORKS. 



My lord mayor also, though he could not 
stir about so much as formerly, because of the 
wound that he lately received, yet gave he out 
orders to all that were the natives in Mansoul 
to look to their watch and stand upon their 
guard, and as occasion should offer to prove 
themselves men. 

Mr. Conscience, the preacher, he also did 
his utmost to keep all his good documents 
alive upon the hearts of the people of Man- 
soul. 

Well, awhile after the captains and stout 
ones of the town of Mansoul agreed and re- 
solved upon a time to make a sally out upon 
the camp of Diabolus, and this must be done 
in the night ; and there was the folly of Man- 
soul, (for the night is always the best for the 
enemy, but the worst for Mansoul to fight in ; ) 
but yet they would do it, their courage was so 
high ; their last victory also still stuck in their 
memories. 

So the night appointed being come, the 
Prince's brave captains cast lots who should 
lead the van in this new and desperate expe- 
dition against Diabolus and against his Diab- 
olonian army ; and the lot fell to Captain 
Credence, to Captain Experience, and to Cap- 
tain Good-hope to lead the forlorn hope. (This 
Captain Experience the Prince created such 
when himself did reside in the town of Man- 
soul.) So, as I said, they made their sally out 
upon the army that lay in the siege against 
them, and their hap was to fall in with the 
main body of their enemy. Now, Diabolus 
and his men being expertly accustomed to 
night work, took the alarm presently, and were 
as ready to give them battle as if they had sent 
him word of their coming. Wherefore to it 
they went amain, and blows were hard on every 
side ; the hell-drum also beat furiously while 
the trumpets of the Prince most sweetly sound- 
ed. And thus the battle was joined, and Cap- 
tain Insatiable looked to the enemy's carriages, 
and waited when he should receive some prey. 

The Prince's captains fought it stoutly, be- 
yond what, indeed, could be expected they 
should : they wounded many ; they made the 
whole army of Diabolus to make a retreat. 
But I cannot tell how, but as the brave Cap- 
tain Credence, Captain Good-hope, and Cap- 
tain Experience, they were upon the pursuit, 
cutting down and following hard after the 
enemy in the rear, Captain Credence stumbled 
and fell, by which fall he caught so great a 
hurt that he could not rise till Captain Ex- 
perience did help him up, at which their men 



were put in disorder ; the captain also was so 
full of pain that he could not forbear but 
aloud to cry out ; at this the other two captains 
fainted, supposing that Captain Credence had 
received his mortal wound; their men also 
were more disordered and had no list to fight. 
Now, Diabolus being very observing, though 
at this time as yet he was put to the worst, 
perceiving that an halt was made among the 
men that were the pursuers, what does he but 
take it for granted that the captains were 
either wounded or dead : he therefore makes 
at first a stand, then faces about, and so comes 
up upon the Prince's army with as much of 
his fury as hell could help him to ; and his hap 
was to fall in just among the three captains, 
Captain Credence, Captain Good-hope, and 
Captain Experience, and did cut, wound, and 
pierce them so dreadfully that, what through 
discouragement, what through disorder, and 
what through the wounds that now they had 
received, and also the loss of much blood, they 
scarce were able, though they had for their 
power the three best hands in all Mansoul, to 
get safe into the hold again. 

Now when the body of the Prince's army 
saw how these three captains were put to the 
worst, they thought it their wisdom to make 
as safe and good a retreat as they could, and 
so returned by the sally-port again ; and so 
there was an end of this present action. But 
Diabolus was so flushed with this night's work 
that he promised himself in a few days an 
easy and complete conquest over the town of 
Mansoul. Wherefore, on the day following 
he comes up to the sides thereof with great 
boldness, and demands entrance and that 
forthwith they deliver themselves up to his 
government. The Diabolonians, too, that 
were within, they began to be somewhat brisk, 
as we shall show afterward. 

But the valiant lord mayor replied that what 
he got he must get by force ; for as long as 
Emmanuel their Prince was alive (though he 
at present was not so with them as they 
wished) they should never consent to yield up 
Mansoul to another. 

And with that the Lord Will-be-will stood 
up and said, " Diabolus, thou master of the 
den and enemy to all that is good ! we poor 
inhabitants of the town of Mansoul are too 
well acquainted with thy rule and government, 
and with the end of those things that for cer- 
tain will follow submitting to thee, to do it. 
Wherefore, though while we were without 
knowledge we suffered thee to take us, (as the 



THE HOLY WAR. 



457 



)>ird that saw not the snare fell into the hands 
of the fowler,) yet since we have been turned 
from darkness to light we have also been 
turned from the power of Satan to God. And 
though through thy subtlety, and the subtlety 
of the Diabolonians within, we have sustained 
much loss, and also plunged ourselves into 
much perplexity, yet give up ourselves, lay 
down our arms, and yield to so horrid a tyrant 
as thou, we will not ; die upon the place, we 
choose rather to do. Besides, we have hopes 
that in time deliverance will come from court 
unto us, and therefore we will yet maintain a 
war against thee." 

This brave speech of the Lord Will -be- will, 
with that also of the lord mayor, did some- 
what abate the boldness of Diabolus, though 
it kindled the fury of his rage. It also en- 
couraged the townsmen and captains, yea, it 
was as a plaster to the brave Captain Cre- 
dence's wound; for you must know that a 
brave speech now, when the captains of the 
town with their men of war came home routed, 
and when the enemy took courage and bold- 
ness at the success that he had obtained to 
draw up to the walls and demand entrance, 
as he did, was in season, and also advan- 
tageous. 

The Lord Will-be-will also did play the 
man within ; for while the captains and sol- 
diers were in the field he was in arms in the 
town, and wherever by him there was a Diab- 
olonian found, they were forced to feel the 
weight of his heavy hand and also the edge 
of his penetrating sword : many therefore of 
the Diabolonians he wounded, as the Lord 
Cavil, the Lord Brisk, the Lord Pragmatic, and 
the Lord Murmur ; several also of the meaner 
sort he did sorely maim, though there cannot 
at this time an account be given of any that 
he slew outright. The cause, or rather the 
advantage, that my Lord Will-be-will had at 
this time to do thus was for that the captains 
were gone out to fight the enemy in the field. 
For now, thought the Diabolonians within, is 
our time to stir and make an uproar in the 
town. What do they, therefore, but quickly 
get themselves into a body, and fall forthwith 
to hurricaning in Mansoul, as if now nothing 
but whirlwind and tempest should be there? 
Wherefore, as I said, he takes this opportunity 
to fall in among them with his men, cutting 
and slashing with courage that was undaunted ; 
at which the Diabolonians with all haste dis- 
persed themselves to their holds, and my lord 
to his place as before. 



This brave act of my lord did somewhat re- 
venge the wrongs done by Diabolus to the 
captains, and also did let them know that 
Mansoul was not to be parted with for the loss 
of a victory or two ; wherefore the wing of the 
tyrant was clipped again — as to boasting, I 
mean — in comparison of what he would have 
done if the Diabolonians had put the town to 
the same plight to which he had put the cap- 
tains. 

Well, Diabolus yet resolved to have the 
other bout with Mansoul; For, thought he, 
since I beat them once, I may beat them twice. 
Wherefore he commanded his men to be ready 
at such an hour of the night to make a fresh 
assault upon the town, and he gave out in 
special that they should bend all their force 
against Feel-gate, and attempt to break into 
the town through that. The word that then 
he did give his officers and soldiers was Hell- 
fire. And, said he, if we break in upon them, 
as I wish we do, either with some or with all 
our force, let them that break in look to it that 
they forget not the word. And let nothing be 
heard in the town of Mansoul but Hell-fire ! 
Hell-fire ! Hell-fire ! The drummer was also 
to beat without ceasing, and the standard- 
bearers were to display their colours ; the sol- 
diers too were to put on what courage they 
could, and to see that they played manfully 
their parts against the town. 

So the night was come, and all things by the 
tyrant made ready for the work : he suddenly 
makes his assault upon Feel-gate, and after he 
had a while struggled there, he throws the 
gates wide open, for the truth is, those gates 
were but weak, and so most easily made to 
yield. When Diabolus had thus far made his 
attempt, he placed his captains — to wit, Tor- 
ment and No-ease — there ; so he attempted to 
press forward, but the Prince's captains came 
down upon him and made his entrance more 
difficult than he desired. And, to speak truth, 
they made what resistance they could ; but the 
three of the best and most valiant captains 
being wounded, and by their wounds made 
much incapable of doing the town that service 
they would, (and all the rest having more than 
their hands full of Doubters and their captains 
that did follow Diabolus,) they were overpow- 
ered with force, nor could they keep them out 
of the town. Wherefore the Prince's men and 
their captains betook themselves to the castle, 
as the stronghold of the town ; and this they 
did partly for the security of the town, and 
partly, or rather chiefly, to preserve to Em- 



458 



BUNYAN'S COMPLETE WORKS. 



manuel the prerogative-royal of Mansoul, for 
so was the castle of Mansoul. 

The captains therefore being fled into the 
castle, the enemy, without much resistance, pos- 
sessed themselves of the rest of the town, and 
spreading themselves as they went into every 
corner, they cried out as they marched, accord- 
ing to the command of the tyrant, Hell-fire ! 
Hell-fire ! so that nothing for awhile through- 
out the town of Mansoul could be heard but 
the dreadful noise of Hell-fire, together with 
the roaring of Diabolus' drum. And now did 
the clouds hang black over Mansoul, nor to 
reason did any thing but ruin seem to attend 
it. Diabolus also quartered his soldiers in the 
houses of the inhabitants of the town of Man- 
soul. Yea, the subordinate preacher's house 
was as full of these outlandish Doubters as 
ever it could hold; and so were my lord 
mayor's and my Lord Will-be-wilPs also. 
Yea, where was there a corner, a cottage, a 
barn, or a hogsty, that were not full of these 
vermin? Yea, they turned the men of the 
town out of their houses, and would lie in 
their beds and sit at their tables themselves. 
Ah poor Mansoul ! now thou feelest the fruits 
of sin, and what venom was in the flattering 
words of Mr. Carnal-security. They made 
great havoc of whatever they laid their hands 
on ; yea, they fired the town in several places ; 
many young children also were by them dashed 
in pieces ; yea, those that were yet unborn they 
destroyed in their mothers' wombs; for you 
must needs think that it could not be other- 
wise, for what conscience, what pity, what 
bowels of compassion can any expect at the 
hands of outlandish Doubters? Many in 
Mansoul that were women, both young and 
old, they forced, ravished, and beast-like 
abused, so that they swooned, miscarried, and 
many of them died, and so lay at the top of 
every street and in all by-places of the town. 

And now did Mansoul seem to be nothing 
but a den of dragons, an emblem of hell, and 
a place of total darkness. Now did Mansoul 
lie almost like the barren wilderness ; nothing 
but nettles, briers, thorns, weeds, and stinking 
things seemed now to cover the face of Man- 
soul. I told you before how that these Diabo- 
lonian Doubters turned the men of Mansoul 
out of their beds; and now I will add they 
wounded them, they mauled them, yea, and al- 
most brained many of them. Many, did I 
say? Yea, most if not all of them. Mr. 
Conscience they so wounded, yea, and his 
wounds so festering, that he could have no 



ease day or night, but lay as if continually 
upon a rack, (but that Shaddai rules all cer- 
tainly they had slain him outright;) my lord 
mayor they so abused that they almost put out 
his eyes ; and had not my Lord Will-be-will 
got into the castle, they intended to have 
chopped him all to pieces, for they did look 
upon him (as his heart now stood) to be one 
of the very worst that was in Mansoul against 
Diabolus and his crew. And indeed he showed 
himself a man, and more of his exploits you 
will hear of afterwards. 

Now a man might have walked for days to- 
gether in Mansoul and scarce have seen one 
in the town that looked like a religious man. 
Oh the fearful state of Mansoul now! Now 
every corner swarmed with outlandish Doubt- 
ers ; red-coats and black-coats walked the town 
by clusters, and filled up all the houses with 
hideous noises, vain songs, lying stories, and 
blasphemous language against Shaddai and his 
Son. Now also, those Diabolonians that lurked 
in the walls, and dens, and holes that were in 
the town of Mansoul came forth and showed 
themselves, yea, walked with open face in 
company with the Doubters that were in 
Mansoul. Yea, they had more boldness now 
to walk the streets, to haunt the houses, and 
to show themselves abroad than had any of 
the honest inhabitants of the now woeful town 
of Mansoul. 

But Diabolus and his outlandish men were 
not at peace in Mansoul, for they were not 
there entertained as were the captains and 
forces of Emmanuel ; the townsmen did brow- 
beat them what they could ; nor did they par- 
take or make destruction of any of the neces- 
saries of Mansoul but that which they seized 
on against the townsmen's will; what they 
could they hid from them, and what they could 
not they had with an ill-will. They, poor 
hearts ! had rather have had their room than 
their company, but they were at present their 
captives, and their captives for the present 
they were forced to be. But, I say, they dis- 
countenanced them as much as they were 
able, and showed them all the dislike that they 
could. 

The captains also from the castle did hold 
them in continual play with their slings, to 
the chafing and fretting of the minds of 
the enemies. True, Diabolus made a great 
many attempts to have broken open the 
gate of the castle; but Mr. Godly-fear was 
made keeper of that, and he was a man 
of that courage, conduct, and valour that it 



THE HOLY WAR. 



459 



was in vain, as long as life lasted within him, 
to think to do that work, though mostly de- 
sired; wherefore all the attempts that Diab- 
olus made against him were fruitless. (I have 
wished sometimes that the man had the whole 
rule of the town of Mansoul.) 

Well, this was the condition of the town of 
Mansoul for about two years and a half : the 
body of the town was the seat of war; the 
people of the town were driven into holes, and 
the glory of Mansoul was laid in the dust; what 
rest, then, could be to the inhabitants, what 
peace could Mansoul have, and what sun could 
shine upon it? Had the enemy lain so long 
without in the plain against the town, it had 
been enough to have famished them ; but now 
when they shall be within, when the town 
shall be their tent, their trench, and fort 
against the castle that was in the town, when 
the town shall be against the town, and shall 
serve to be a fence to the enemies of her 
strength and life; — I say, when they shall 
make use of the forts and townholds to secure 
themselves in, even till they shall take, spoil, 
and demolish the castle, this was terrible, and 
yet this was now the state of the town of 
Mansoul. 

After the town of Mansoul had been in this 
sad and lamentable condition for so long a 
time as I have told you, and no petitions that 
they presented their Prince with (all this 
while) could prevail, the inhabitants of the 
town — to wit, the elders and chiefs of Mansoul 
— gathered together, and after some time spent 
in condoling their miserable state and this 
miserable judgment coming upon them, they 
agreed together to draw up yet another peti- 
tion, and to send it away to Emmanuel for 
relief. But Mr. Godly-fear stood up and an- 
swered that he knew that his Lord the Prince 
never did nor ever would receive a petition for 
these matters from the hand of any whoever 
unless the lord secretary's hand was to it, (and 
this, quoth he, is the reason that you prevailed 
not all this while. ) Then they said they would 
draw up one and get the lord secretary's hand 
to it. But Mr. Godly-fear answered again that 
he knew also that the lord secretary would not 
set his hand to any petition that himself had 
not an hand in composing and drawing up ; 
and besides, saith he, the Prince doth know 
my lord secretary's hand from all the hands in 
the world, wherefore he cannot be deceived by 
any pretence whatever ; wherefore my advice 
is, that you go to my lord and implore him to 
lend you his aid, (now he did yet abide in the 



castle where all the captains and men at arms 
were.) 

So they heartily thanked Mr. Godly-fear, 
took his counsel, and did as he had bidden 
them ; so they went and came to my lord and 
made known the cause of their coming to him 
—to wit, that since Mansoul was in so deplor- 
able a condition, his highness would be pleased 
to undertake to draw up a petition for them to 
Emmanuel, the Son of the mighty Shaddai, 
and to their King and his Father by him. 

Then said the secretary to them, What peti- 
tion is it that you would have me draw up for 
you ? But they said, Our lord knows best the 
state and condition of the town of Mansoul, 
and how we are backslidden and degenerate 
from the Prince; thou also knowest who is 
come up to war against us, and how Mansoul 
is now the seat of war. My lord knows more- 
over what barbarous usages our men, women, 
and children have suffered at their hands, and 
how our homebred Diabolonians do walk now 
with more business than dare the townsmen in 
the streets of Mansoul. Let our lord there- 
fore, according to the wisdom of God that is in 
him, draw up a petition for his poor servants 
to our Prince Emmanuel. Well, said the lord 
secretary, I will draw up a petition for you, 
and will also set my hand thereto. Then said 
they, But when shall we call for it at the hands 
of our lord? But he answered, Yourselves 
must be present at the doing of it; yea, you 
must put your desires to it. True, the hand 
and pen shall be mine, but the ink and paper 
must be yours, else how can you say it is your 
petition? Nor have I need to petition for 
myself, because I have not offended. 

He also added as followeth, No petition 
goes from me in my name to the Prince, and 
so to his Father by him, but when the people 
that are chiefly concerned therein do join in 
heart and soul in the matter, for that must be 
inserted therein. 

So they did heartily agree with the sentence 
of the lord, and a petition was forthwith drawn 
up for them. But now who should carry it ? 
that was next. But the secretary advised that 
Captain Credence should carry it, for he was a 
well-spoken man. They therefore called for 
him and propounded to him the business. 
Well, said the captain, I gladly accept of the 
motion ; and though I am lame, I will do this 
business for you with as much speed and as 
well as I can. 

The contents of the petition were to this 
purpose : 



460 



JBUNYAN'S COMPLETE WORKS. 



our Lord and Sovereign Prince Emman- 
uel, the potent, the long-suffering Prince! 
grace is poured into thy lips, and to thee be- 
longs mercy and forgiveness, though we have 
rebelled against thee. We, who are no more 
worthy to be called thy Mansoul, nor yet fit to 
partake of common benefits, do beseech thee, 
and thy Father by thee, to do away our trans- 
gressions. We confess that thou mightest cast 
us away for them, but do it not for thy name's 
sake ; let the Lord rather take an opportunity 
at our miserable condition to let out his bowels 
and compassion to us; we are compassed on 
every side : Lord, our own backslidings reprove 
us ; our Diabolonians within our town fright 
us, and the army of the angel of the bottom- 
less pit distresses us. Thy grace can be our 
salvation, and whither to go but to thee we 
know not. 

Furthermore, O gracious Prince, we have 
weakened our captains, and they are discour- 
aged, sick, and of late some of them grievously 
worsted and beaten out of the field by the 
power and force of the tyrant. Yea, even 
those of our captains in whose valour we did 
formerly use to put most of our confidence, 
they are as wounded men. Besides, Lord, our 
enemies are lively, and they are strong ; they 
vaunt and boast themselves, and do threaten 
to part us among themselves for a booty. They 
are fallen also upon us, Lord, with many thou- 
sand Doubters, such as with whom we cannot 
tell what to do ; they are all grim-looking and 
unmerciful ones, and they bid defiance to us 
and thee. 

Our wisdom is gone, our power is gone, be- 
cause thou art departed from us, nor have we 
what we may call ours, but sin, shame, and 
confusion of face for sin. Take pity upon us, 
O Lord, take pity upon us thy miserable town 
of Mansoul, and save us out of the hands of 
our enemies. Amen. 

This petition, as was touched afore, was 
handed by the lord secretary and carried to 
the court by the brave and most stout Captain 
Credence. Now he carried it out at Mouth- 
gate, for that, as I said, was the sally-port of 
the town ; and he went and came to Emmanuel 
with it. Now how it came out, I do not know, 
but for certain it did, and that so far as to 
reach the ears of Diabolus. Thus I conclude 
because that the tyrant had it presently by the 
end, and charged the town of Mansoul with it, 
saying, Thou rebellious and stubborn-hearted 
Mansoul, I will make thee to leave off petition- 
ing ; art thou yet for petitioning ? I will make 



thee to leave. Yea, he also knew who the 
messenger was that carried the petition to the 
Prince, and it made him both to fear and rage. 

Wherefore he commanded that his drum 
should be beat again, a thing that Mansoul 
could not abide to hear ; but when Diabolus 
will have his drum beat, Mansoul must abide 
the noise. Well, the drum was beat and the 
Diabolonians were gathered together. 

Then said Diabolus, O ye stout Diabolo- 
nians, be it known unto you that there is 
treachery hatched against us in the rebellious 
town of Mansoul; for albeit the town is in 
our possession, as you see, yet these miserable 
Mansoulians have attempted to dare and have 
been so hardy as yet to send to the court to 
Emmanuel for help. This I give you to un- 
derstand that ye may yet know how to carry it 
to the wretched town of Mansoul. Wherefore, 

my trusty Diabolonians, I command that 
yet more and more ye distress this town of 
Mansoul and vex it with your wiles, ravish 
their women, deflower their virgins, slay their 
children, brain their ancients, fire their town, 
and what other mischief you can ; and let this 
be the reward of the Mansoulians from me for 
their desperate rebellions against me. 

This you see was the charge, but something 
stepped in betwixt that and execution, for as 
yet there was but little more done than to 
rage. 

Moreover, when Diabolus had done thus he 
went the next day up to the castle-gates, and 
demanded that, upon pain of death, the gates 
should be opened to him, and that entrance 
should be given him and his men that followed 
after. To whom Mr. Godly-fear replied (for 
he it was that had the charge of that gate) that 
the gate should not be opened unto him nor to 
the men that followed after him. He said, 
moreover, that Mansoul, when she had suffered 
awhile, should be made perfect, strengthened, 
settled. 

Then said Diabolus, Deliver me then the 
men that have petitioned against me, especially 
Captain Credence, that carried it to your 
Prince ; deliver that varlet into my hands, and 

1 will depart from the town. 

Then up starts a Diabolonian, whose name 
was Mr. Fooling, and said, My lord offereth 
you fair ; it is better for you that one man per- 
ish than that your whole Mansoul should be 
undone. 

But Mr. Godly-fear made him this reply: 
How long will Mansoul be kept out of the 
dungeon when she hath given up her faith to 



THE HOLY WAR. 



461 



Diabolus? As good lose the town as lose Cap- 
tain Credence, for if one be gone the other 
must follow. But to that Mr. Fooling said 
nothing. 

Then did my lord mayor reply, and said, O 
thou devouring tyrant ! be it known unto thee 
we shall hearken to none of thy words : we are 
resolved to resist thee as long as a captain, a 
man, a sling, and a stone to throw at thee shall 
be found in the town of Mansoul. But Diab- 
olus answered, Do you hope, do you wait, do 
you look for help and deliverance? You have 
sent to Emmanuel, but your wickedness sticks 
too close in your skirts to let innocent prayers 
come out of your lips. Think you that you 
shall be prevailers and prosper in this design ? 
You will fail in your wish, you will fail in 
your attempts ; for it is not only I, but your 
Emmanuel, is against you. Yea, it is he that 
hath sent me against you to subdue you; for 
what then do you hope, or by what means will 
you escape? 

Then said the lord mayor, We have sinned 
indeed, but that shall be no help to thee, for 
our Emmanuel hath said it, and that in great 
faithfulness, "And him that cometh to me I 
will in nowise cast out." He hath also told 
us, thou our enemy ! that all manner of sin 
and blasphemy shall be forgiven to the sons 
of men. Therefore we dare not despair, but 
will look for, wait for, and hope for deliver- 
ance still. 

Now by this time Captain Credence was 
come from the court from Emmanuel to the 
castle of Mansoul ; and he returned to them 
with a packet. So my lord mayor, hearing 
that Captain Credence was come, withdrew 
himself from the noise of the roaring of the 
tyrant, and left him to yell at the wall of the 
town or against the gates of the castle. So he 
came up to the captain's lodgings, and saluting 
him he asked him of his welfare, and what was 
the best news at court? But when he asked 
Captain Credence that, the water stood in his 
eyes. Then said the captain, Cheer up, my 
lord, for all will be well in time ; and with that 
he first produced his packet and laid it by, 
but that the lord mayor and the rest of the 
captains took for a sign of good tidings. Now 
a season of grace being come, he sent for all 
the captains and elders of the town that were 
here and there in their lodgings in the castle 
and upon their guard, to let them know that 
Captain Credence was returned from the court, 
and that he had something in general and 
something in special to communicate to them. 



So they all came up to him and saluted him, 
and asked him concerning his journey, and 
what was the best news at court ? And he an- 
swered them, as he had done the lord mayor 
before, that all would be well at last. Now 
when the captain had thus saluted them, he 
opened his packet and thence did draw out 
his several notes for those that he had sent 
for. 

And the first note was for my lord mayor, 
wherein was signified that the Prince Emman- 
uel had taken it well that my lord mayor had 
been so true and trusty in his office and the 
great concerns that lay upon him for the town 
and people of Mansoul. Also he bid him to 
know that he took it well that he had been so 
bold for his Prince Emmanuel, and had en- 
gaged so faithfully in his cause against Diab- 
olus. He also signified at the close of his let- 
ter that he should shortly receive his reward. 

The second note that came out was for the 
noble Lord Will-be-will, wherein there was 
signified that his Prince Emmanuel did well 
understand how valiant and courageous he 
had been for the honour of his Lord, now in 
his absence and when his name was under con- 
tempt by Diabolus. There was signified also 
that his Prince had taken it well that he had 
been so faithful to the town of Mansoul, in his 
keeping so strict a hand and eye over and so 
strict a rein upon the necks of the Diabolo- 
nians that did still lie lurking in their several 
holes in the famous town of Mansoul. 

He signified, moreover, how that he under- 
stood that my lord had with his own hand 
done great execution upon some of the chief 
of the rebels there, to the great discourage- 
ment of the adverse party and to the good 
example of the whole town of Mansoul ; 
and that shortly his lordship should have his 
reward. 

The third note came out for the subordinate 
preacher, wherein was signified that his Prince 
took it well from him that he had so honestly 
and so faithfully performed his office and ex- 
ecuted the trust committed to him by his Lord, 
while he exhorted, rebuked, and forewarned 
Mansoul according to the laws of the town. 
He signified, moreover, that he took it well 
at his hand that he called to fasting, to sack- 
cloth, and ashes when Mansoul was under her 
revolt. Also that he called for the aid of the 
Captain Boanerges to help in so weighty a 
work. And that shortly he also should re- 
ceive his reward. 

The fourth note came out for Mr. Godly- 



462 



BUNYAN'S COMPLETE WORKS. 



fear, wherein his Lord thus signified : that his 
Lordship observed that he was the only man 
in Mansoul that detected Mr. Carnal-security 
as the only one, that through his subtlety and 
cunning, had obtained for Diabolus a defec- 
tion and decay of goodness in the blessed 
town of Mansoul. Moreover, his Lord gave 
him to understand that he still remembered 
his tears and mourning for the state of Man- 
soul. It was also observed by the same note 
that his Lord took notice of his detecting of 
this Mr. Carnal-security at his own table among 
the guests in his own house, and that in the 
midst of his jolliness, even while he was seek- 
ing to perfect his villainies against the town 
of Mansoul. Emmanuel also took notice that 
this reverend person, Mr. Godly-fear, stood 
stoutly to it at the gates of the castle against 
all the threats and attempts of the tyrant, and 
that he put the townsmen in a way to make 
their petition to their Prince, so as that he 
might accept thereof, and as that they might 
obtain an answer of peace ; and that therefore 
shortly he should receive his reward. 

After all this there was yet produced a note 
which was written to the whole town of Man- 
soul, whereby they perceived that their Lord 
took notice of their so often repeating of peti- 
tions to him, and that they should see more 
of the fruits of such their doings in time to 
come. Their Prince did also therein tell them 
that he took it well that their heart and mind 
now at last abode fixed upon him and his 
ways, though Diabolus had made such inroads 
upon them ; and that neither flatteries on the 
one hand nor hardships on the other could 
make them yield to serve his cruel designs. 
There was also inserted at the bottom of this 
note that his Lordship had left the town of 
Mansoul in the hands of the lord secretary 
and under the conduct of Captain Credence, 
saying, Beware, that you yet yield yourselves 
under their governance, and in due time you 
shall receive your reward. 

So after the brave Captain Credence had 
delivered his notes to those to whom they be- 
longed, he retired himself to my lord secre- 
tary's lodgings, and there spent time in con- 
versing with him ; for they two were very 
great one with another, and did indeed know 
more how things would go with Mansoul than 
did all the townsmen besides. The lord secre- 
tary also loved the Captain Credence dearly ; 
yea, many a good bit was sent him from my 
lord's table; also he might have a show of 
countenance when the rest of Mansoul lay 



under the clouds. So after some time for con- 
verse was spent the captain betook himself to 
his chambers to rest. But it was not long 
after but my lord did send for the captain 
again ; so the captain came to him, and they 
greeted one another with usual salutations. 
Then said the captain to the lord secretary, 
What hath my lord to say to his servant? 
So the lord secretary took him and had him 
aside, and after a sign or two of more favour 
he said, I have made thee the Lord's lieutenant 
over all the forces in Mansoul ; so that from 
this day forward all men in Mansoul shall be 
at thy word, and thou shalt be he that shall 
lead in and that shall lead out Mansoul. 
Thou shalt therefore manage, according to 
thy place, the war for thy Prince and for the 
town of Mansoul against the force and power 
of Diabolus, and at thy command shall the 
rest of the captains be. 

Now the townsmen began to perceive what 
interest the captain had both with the court 
and also with the lord secretary in Mansoul ; 
for no man before could so speed when sent, 
nor bring such good news from Emmanuel as 
he. Wherefore what do they, after some 
lamentation that they made no more use of 
him in their distresses, but send by their sub- 
ordinate preacher to the lord secretary to de- 
sire him that all that ever they were and had 
might be put under the government, care, 
custody and conduct of Captain Credence. 

So their preacher went and did his errand, 
and received this answer from the mouth 
of his lord : That Captain Credence should be 
the great doer in all the King's army against 
the King's enemies, and also for the welfare 
of Mansoul. So he bowed to the groom and 
thanked his lordship, and returned and told 
his news to the townsfolk. But all this was 
done with all imaginable secresy, because the 
foes had yet great strength in the town. 

But to return to our story again : When 
Diabolus saw himself thus boldly confronted 
by the lord mayor, and perceived the stoutness 
of Mr. Godly-fear, he fell into a rage and 
forthwith called a council of war, that he 
might be revenged on Mansoul. So all the 
princes of the pit came together, and old In- 
credulity at the head of them, with all the cap- 
tains of his army. So they consulted what to 
do. Now the effect and conclusion of the 
council that day was, how they might take 
the castle, because they could not conclude 
themselves masters of the town so long as that 
was in the possession of their enemies. So 



THE HOLY WAR. 



463 



one advised this way, and another advised 
that ; but when they could not agree in their 
verdict, Apollyon, the president of the council, 
stood up, and thus he began : My brotherhood, 
quoth he, I have two things to propound unto 
you, and my first is this: Let us withdraw 
ourselves from the town into the plain again, 
for our presence here will do us no good, be- 
cause the castle is yet in our enemies' hands ; 
nor is it possible that we should take that so 
long as so many brave captains are in it, and 
that this bold fellow, Godly-fear, is made the 
keeper of the gates of it. Now when we have 
withdrawn ourselves into the plain, they of 
their own accord will be glad of some little 
ease, and it may be of their own accord they 
again may begin to be remiss ; and even their 
so being will give them a bigger blow than we 
can possibly give them ourselves. But if that 
should fail, our going forth of the town may 
draw the captains out after us, and you know 
what it cost them when we fought them in the 
field before. Besides, can we but draw them 
out into the field, we may lay an ambush be- 
hind the town, which shall, when they are 
come forth abroad, rush in and take posses- 
sion of the castle. 

But Beelzebub stood up and replied, saying, 
It is impossible to draw them all off from the 
castle ; some, you may be sure, will lie there 
to keep that ; wherefore it will be but in vain 
thus to attempt unless we were sure that they 
will all come out. He therefore concluded 
that what was done must be done by some 
other means. And the most likely means that 
the greatest of their heads could invent was 
that which Apollyon had advised before — to 
wit, to get the townsmen again to sin. For, 
said he, it is not our being in the town, nor in 
the field, nor our fighting, nor our killing of 
their men, that can make us the masters of 
Mansoul; for so long as one in the town is 
able to lift up his finger against us, Emmanuel 
will take their parts ; and. if he shall take their 
parts, we know what time of day it will be 
with us. Wherefore, for my part, quoth he, 
there is in my judgment no way to bring them 
into bondage to us like inventing a way to 
make them sin. Had we, said he, left all our 
Doubters at home, we had done as well as we 
have done now, unless we could have made 
them the masters and governors of the castle ; 
for Doubters at a distance are but like objec- 
tions repelled with arguments. Indeed, can 
we but get them into the hold and make them 



possessors of that, the day will be our own. 
Let us therefore withdraw ourselves into the 
plain, (not expecting that the captains in Man- 
soul should follow us,) but yet, I say, let us do 
this, and before we so do let us advise again 
with our trusty Diabolonians that are yet in 
their holds of Mansoul, and set them to work 
to betray the town to us ; for they indeed must 
do it or it will be left undone for ever. By 
these sayings of Beelzebub (for I think it was 
he that gave his counsel) the whole conclave 
was forced to be of his opinion — to wit, that 
the way to get the castle was to get the town 
to sin. Then they fell to inventing by what 
means to do this thing. 

Then Lucifer stood up and said, The coun- 
sel of Beelzebub is pertinent ; now the way to 
bring this to pass, in mine opinion, is this : 
Let us withdraw our force from the town of 
Mansoul ; let us do this, and let us terrify them 
no more, either with summons or threats, or 
with the noise of our drum, or any other awa- 
kening means. Only let us lie in the field at 
a distance, and be as if we regarded them not, 
(for frights, I see, do but awaken them and 
make them stand more to their arms. ) I have 
also another stratagem in my head. You know 
Mansoul is a market-town, and a town that de- 
lights in commerce; what therefore if some 
of our Diabolonians shall feign themselves far- 
countrymen, and shall go out and bring to the 
market of Mansoul some of our wares to sell ? 
and what matter at what rates they sell their 
wares, though it be but for half the worth? 
Now, let those that thus shall trade in their 
market be those that are witty and true to us, 
and I will lay my crown to pawn it will do. 
There are two that are come to my thoughts 
already that I think will be arch at this work, 
and they are Mr. Penny-wise-pound-foolish, 
and Mr. Get-i'-the-hundred-and-lose-f-the- 
shire ; nor is this man with the long name at 
all inferior to the other. What also if you 
join with them Mr. Sweet- world and Mr. Pres- 
ent-good? — they are men that are civil and 
cunning, but our true friends and helpers. 
Let these, with as many more, engage in this 
business for us, and let Mansoul be taken up 
in much business, and let them grow full and 
rich, and this is the way to get ground of them : 
remember ye not that thus we prevailed upon 
Laodicea, and how many at present we do hold 
in this snare? Now, when they begin to grow 
full they will forget their misery ; and if we 
shall not affright them they may happen to 



464 



BUXYAN'S COMPLETE WORKS. 



fall asleep, and so be got to neglect their town- 
watch, their castle-watch, as well as their 
watch at the gates. 

Yea, may we not by this means so cumber 
Mansoul with abundance that they shall be 
forced to make of their castle a warehouse in- 
stead of a garrison fortified against us and a 
receptacle for men of war? Thus, if we get 
our goods and commodities thither, I reckon 
that the castle is more than half ours. Be- 
sides, could we so order it that it should be 
filled with such kind of wares, then if we made 
a sudden assault upon them it would be hard 
for the captains to take shelter there. Do you 
know that of the parable, " The deceitfulness 
of riches choke the world ; " and again, " When 
the heart is overcharged with surfeiting and 
drunkenness and the cares of this life, all mis- 
chief comes upon them at unawares." 

Furthermore, my lords, quoth he, you very 
well know that it is not easy for a people to be 
filled with our things and not to have some of 
our Diabolonians as retainers to their houses 
and services. Where is there a Mansoulian 
that is full of this world that has not for his 
servant and waiting-man Mr. Profuse, or Mr. 
Prodigality, or some other of our Diabolonian 
gang, as Mr. Voluptuous, Mr. Pragmatical, 
Mr. Ostentation, or the like ? Now these can 
take the castle of Mansoul, or blow it up, or 
make it unfit for a garrison for Emmanuel ; 
and any of these will do. Yea, these, for 
aught I know, may do it for us sooner than an 
army of twenty thousand men. Wherefore, 
to end as I began, my advice is, that we quietly 
withdraw ourselves, not offering any further 
force or forcible attempts upon the castle, at 
least at this time, and let us set on foot our 
new project, and let us see if that will not 
make them destroy themselves. 

This advice was highly applauded by them 
all, and was accounted the very masterpiece 
of hell : to wit, to choke Mansoul with a ful- 
ness of this world, and to surfeit her heart with 
the good things thereof. But see how things 
meet together ! Just as this Diabolonian 
council was broken up, Captain Credence re- 
ceived a letter from Emmanuel, the contents 
of which were these : That upon the third day 
he would meet him in the field in the plains 
about Mansoul. Meet me in field ! quoth the 
captain ; what meaneth my Lord by this ? I 
know not what he meaneth by meeting of me 
in the field. So he took the note in his hand 
and did carry it to my lord secretary to ask his 
thoughts thereupon, (for my lord was a seer in 



all matters concerning the King and also for 
the good and comfort of the town of Mansoul.) 
So he showed my lord the note, and desired 
his opinion thereof. For my part, quoth Cap- 
tain Credence, I know not the meaning thereof. 
So my lord did take and read it, and after a 
little pause he said, " The Diabolonians have 
had against Mansoul a great consultation to- 
day ; they have, I say, this day been contriving 
the utter ruin of the town ; and the result of 
the council is, to set Mansoul into such a way 
which, if taken, will surely make her destroy 
herself. And to this end they are making 
ready for their own departure out of the town, 
intending to betake themselves to the field 
again, and there to lie till they shall see 
whether this their project will take or no. But 
be thou ready with the men of thy Lord, for 
on the third day they will be in the plain, 
there to fall upon the Diabolonians ; for the 
Prince will by that time be in the field, yea, 
by that it is break of day, sun-rising, or before, 
and that with a mighty force against them. 
So he shall be before them, and thou shalt be 
behind them, and betwixt you both their army 
shall be destroyed." 

When Captain Credence heard this, away 
he goes to the rest of the captains, and tells 
them what a note he had awhile since received 
from the hand of Emmanuel ; and, said he, 
that which was dark therein, has my lord the 
lord secretary expounded unto me. He told 
them, moreover, what by himself and by them 
must be done to answer the mind of their 
Lord. Then were the captains glad; and 
Captain Credence commanded that all the 
King's trumpeters should ascend to the battle- 
ments of the castle, and there, in the audience 
of Diabolus and of the whole town of Mansoul, 
make the best music that heart could invent. 
Then the trumpeters did as they were com- 
manded. They got themselves up to the top 
of the castle, and thus they began to sound. 
Then did Diabolus start, and said, " What can 
be the meaning of this ? They neither sound 
boot-and-saddle, nor horse-and-away, nor a 
charge. What do these madmen mean, that 
they should be so merry and glad?" Then 
answered him one of themselves, and said, 
" This is for joy that their Prince Emmanuel 
is come to relieve the town of Mansoul — that 
to this end he is at the head of an army, and 
that this relief is near." 

The men of Mansoul were also greatly con- 
cerned at this melodious charm of the trump- 
ets : they said, yea, they answered one another, 



THE HOLY WAR. 



465 



saying, " This can bo no harm to us ; surely 
this can be no harm to us." Then said the 
Diabolonians, "What had we best to do?" 
And it was answered it was best to quit the 
town ; and that, said one, ye may do so in pur- 
suance of your last council, and by so doing 
also be better able to give the enemy battle 
should an army from without come upon us. 
So on the second day they withdrew themselves 
from Mansoul and abode in the plains without, 
but they encamped themselves before Eye-gate, 
in what terrene and terrible manner they 
could. The reason why they could not abide 
in the town (besides the reasons that were de- 
bated in the last conclave) was, for that they 
were not possessed of the stronghold, and be- 
cause, said they, we shall have more conve- 
nience to fight, and also to fly, if need be, when 
we are encamped in the open plains. Besides, 
the town would have been a pit for them, 
rather than a place of defence, had the Prince 
come up and enclosed them fast therein. 
Therefore they betook themselves to the field, 
that they might also be out of the reach of the 
slings, by which they were much annoyed all 
the while that they were in the town. 

Well, the time that the captains were to fall 
upon the Diabolonians being come, they eagerly 
prepared themselves for action; for Captain 
Credence having told the captains over night 
that they should meet their Prince in the field 
to-morrow was like oil to a flaming fire, for of 
a long time they had been at a distance ; they 
therefore were for this the more earnest and 
desirous of the work. So, as I said, the hour 
being come, Captain Credence, with the rest 
of the men of war, drew out their forces before 
it was day by the sally-port of the town. And 
being all ready, Captain Credence went up to 
the head of the army and gave to the rest of 
the captains the word, and they to their under- 
oflicers and soldiers ; the word was, " The 
sword of the Prince Emmanuel and the shield 
of Captain Credence !" which is in the Man- 
soulian tongue, " The word of God and faith." 
Then the captains fell on, and began roundly 
to front and flank and rear Diabolus's camp. 

Now they left Captain Experience in the 
town, because he was yet ill of his wounds 
which the Diabolonians had given him in the 
last fight. But when he perceived that the 
captains were at it, what does he but, calling 
for his crutches with haste, gets up, and away 
he goes to the battle, saying, " Shall I lie here 
while my brethren are in the fight, and when 
Emmanuel the Prince will show himself in 
30 



the field to his servants ?" But when the enemy 
saw the man come with his crutches, they were 
daunted yet the more; for, thought they, what 
spirit has possessed these Mansoulians that 
they fight us upon their crutches ! Well, the 
captains, as I said, fell on, and did bravely 
handle their weapons, still crying out and 
shouting as they laid on blows, " The sword of 
the Prince Emmanuel and the shield of Cap- 
tain Credence !" 

Now when Diabolus saw that the captains 
were come out, and that so valiantly they sur- 
rounded his men, he concluded that for the 
present nothing from them was to be looked 
for but blows and the dints of their two-edged 
swords. 

Wherefore he also falls upon the Prince's 
army with all his deadly force. So the battle 
was joined. Now, who was it that at first 
Diabolus met with in the fight but Captain 
Credence on the one hand, and Lord Will-be- 
will On the other? Now, Will-be- will's blows 
were like the blows of a giant ; for that man 
had a strong arm, and he fell in upon the 
Election-doubters, for they were the lifeguard 
of Diabolus, and he kept them in play a good 
while, cutting and battering shrewdly. Now, 
when Captain Credence saw my lord engaged, 
he did stoutly fall on, on the other hand, upon 
the same company also ; so they put them to 
great disorder. Now Captain Good-hope had 
engaged the Vocation-doubters, and they were 
sturdy men, but the captain was a valiant 
man ; Captain Experience did also send him 
some aid, so he made the Vocation-doubters 
to retreat. The rest of the armies were hotly 
engaged, and that on every side, and the 
Diabolonians did fight stoutly. Then did my 
lord secretary command that the slings from 
the castle should be played, and his men could 
throw stones at an hair's breadth. But after a 
while those that were made to fly before the 
captains of the Prince did begin to rally again, 
and they came up stoutly upon the rear of the 
Prince's army; wherefore the Prince's army 
began to faint, but remembering that they 
should see the face of their Prince by and by, 
they took courage, and a very fierce battle was 
fought. Then shouted the captains, saying, 
" The sword of the Prince Emmanuel and the 
shield of Captain Credence !" and with that 
Diabolus gave back, thinking that more aid 
had been come. But no Emmanuel had as yet 
appeared. Moreover, the battle did hang in 
doubt, and they made a little retreat on both 
sides. Now in the time of respite Captain 



466 



BUNYAN'S COMPLETE WORKS. 



Credence bravely encouraged his men to stand 
to it, and Diabolus did the like as well as he 
could. But Captain Credence made a brave 
speech to his soldiers, the contents whereof 
here follow : 

Gentlemen soldiers and my brethren in this 
design, it rejoiceth me much to see in the field 
for our Prince this day so stout and so valiant 
an army and such faithful lovers of Mansoul. 
You have hitherto, as hath become you, shown 
yourselves men of truth and courage against 
the Diabolonian forces, so that for all their 
boasts they have not yet much cause to boast 
of their gettings. Now, take to yourselves 
your wonted courage, and show yourselves men 
even this once only, for in a few minutes after 
the next engagement this time you shall see 
your Prince show himself in the field ; for we 
must make this second assault upon this ty- 
rant Diabolus, and then Emmanuel comes. 

No sooner had the captain made this speech 
to his soldiers but one Mr. Speedy came post 
to the captain from the Prince to tell him that 
Emmanuel was at hand. This news, when 
the captain had received, he communicated to 
the other field-officers, and they again to their 
soldiers and men of war. Wherefore, like 
men raised from the dead, so the captains and 
their men arose, made up to the enemy, and 
cried as before, "The sword of the Prince 
Emmanuel and the shield of Captain Cre- 
dence !" 

The Diabolonians also bestirred themselves, 
and made resistance as well as they could ; but 
in this last engagement the Diabolonians lost 
their courage, and many of the Doubters fell 
down dead to the ground. Now when they 
had been in the heat of battle about an 
hour more, Captain Credence lift up his eyes 
and saw and beheld Emmanuel coming ; and 
he came with colours flying, trumpets sound- 
ing, and the feet of his men scarce touched the 
ground, they hasted with that celerity towards 
the captains that were engaged. Then Cap- 
tain Credence wheeled with his men to the 
town-ward and gave to Diabolus the field. So 
Emmanuel came upon him on the one side, 
and the enemy's place was betwixt them both ; 
then again they fell to it afresh, and after a 
little while Emmanuel and Captain Credence 
met, still trampling down the slain as they 
came. 

But when the captains saw that the Prince 
was come, and that he fell upon the Diabolo- 
nians on the other side, and that Captain Cre- 
dence and his Highness had got them up be- 



twixt them, they shouted, (they so shouted 
that the ground rent again,) saying, "The 
sword of Emmanuel and the shield of Cap- 
tain Credence!" Now when Diabolus saw 
that he and his forces were so hard beset by 
the Prince and his princely army, what doth 
he and the lords of the pit that were with 
him but make their escape, and forsake their 
army and leave them to fall by the hand of 
Emmanuel and of his noble Captain Cre- 
dence? So they fell all down slain before 
them, before the Prince and before his royal 
army; there was not left so much as one 
Doubter alive; they lay spread upon the 
ground dead men, as one would spread dung 
upon the land. 

When the battle was over all things came 
into order in the camp ; then the captains and 
elders of Mansoul came together to salute 
Emmanuel while without the corporation ; so 
they saluted him and welcomed him, and that 
with a thousand welcomes, for that he was 
come to the borders of Mansoul again ; so he 
smiled upon them and said, Peace be to you ! 
Then they addressed themselves to go to the 
town ; they went then to go up to Mansoul— 
they, the Prince, and all the new forces that 
now he had brought with him to the war. 
Also all the gates of the town were set open 
for his reception, so glad were they of his 
blessed return. And this was the manner and 
order of going into Mansoul : 

1. As I said, all the gates of the town were 
set open, yea, the gates of the castle also ; the 
elders too of the town of Mansoul placed them- 
selves at the gates of the town to salute him at 
his entrance thither; and so they did, for as he 
drew near and approached towards the gates, 
they said, "Lift up your heads, O ye gates, 
and be ye lift up, ye everlasting doors, and 
the King of glory shall come in." And they 
answered again, "Who is the King of glory?" 
And they made return to themselves, "The 
Lord strong and mighty, the Lord mighty in 
battle. Lift up your heads, O ye gates, even 
lift them up, ye everlasting doors," &c. 

2. It was ordered also by those of Mansoul 
that all the way from the town -gates to those 
of the castle his blessed Majesty should be en- 
tertained with the song by them that had the 
best skill in music in all the town of Mansoul ; 
then did the elders and the rest of the men of 
Mansoul answer one another as Emmanuel 
entered the town, till he came at the castle- 
gates, with songs and sound of trumpets, say- 
ing, They have seen thy goings, God, even 



THE HOLY WAR. 



467 



the goings of my God, my King, in the sanc- 
tuary. So the singers went before, the players 
on instruments followed after, and among them 
were the damsels playing on timbrels. 

3. Then the captains, (for I would speak a 
word of them,) in their order, waited on the 
Prince as he entered into the gates of Mansoul. 
Captain Credence went before, and Captain 
Good-hope with him; Captain Charity came 
behind with other of his companions, and 
Captain Patience followed after all; and the 
rest of the captains, some on the right hand 
and some on the left, accompanied Emmanuel 
into Mansoul. And all the while the colours 
were displayed, the trumpets sounded, and 
continual shoutings were among the soldiers. 
The Prince himself rode into the town in his 
armour, which was all of beaten gold, and in 
his chariot; the pillars of it were of silver, 
the bottom thereof of gold, the covering of it 
was of purple, the midst thereof being paved 
with love for the daughters of the town of 
Mansoul. 

4. When the Prince was come to the en- 
trance of Mansoul he found all the streets 
strewed with lilies and flowers, curiously 
decked with boughs and branches from the 
green trees that stood round about the town. 
Every door also was filled with persons who 
had adorned every one their fore-part against 
their house with something of variety and 
singular excellency to entertain him withal as 
he passed in the streets ; they also themselves, 
as Emmanuel passed by, did welcome him 
with shouts and acclamations of joy, saying, 
Blessed be the Prince that cometh in the name 
of his Father Shaddai ! 

5. At the castle-gates the elders of Man- 
soul — to wit, the lord mayor, the Lord Will- 
be-will, the subordinate preacher, Mr. Know- 
ledge, and Mr. Mind, with other of the gentry 
of the place — saluted Emmanuel again. They 
bowed before him, they kissed the dust of his 
feet, they thanked, they blessed, and praised 
his Highness for not taking advantage against 
them for their sins, but rather had pity upon 
them in their misery, and returned to them 
with mercies and to build up their Mansoul 
for ever. Thus was he had up straightway to 
the castle — for that was the royal palace and 
the place where his honour was to dwell — 
which was ready prepared for his Highness by 
the presence of the lord secretary and the 
work of Captain Credence. So he entered in. 

6. Then the people and commonalty of the 
town of Mansoul came to him into the castle 



to mourn, and to weep, and to lament for 
their wickedness, by which they had forced 
him out of the town. So they, when they 
were come, bowed themselves to the ground 
seven times: they also wept, they wept aloud, 
and asked forgiveness of the Prince, and 
prayed that he would again, as of old, confirm 
his love to Mansoul. 

To the which the great Prince replied, Weep 
not, but go your way, eat the fat and drink 
the sweet, and send portions to them for whom 
naught is prepared, for the joy of your Lord 
is your strength. I am returned to Mansoul 
with mercies, and my name shall be set up, 
exalted and magnified by it. He also took 
these inhabitants and kissed them, and laid 
them to his bosom. 

Moreover, he gave to the elders of Mansoul 
and to each town officer a chain of gold and a 
signet. He also sent to their wives ear-rings, 
and jewels, and bracelets, and other things. 
He also bestowed upon the true-born children 
of Mansoul many precious things. 

When Emmanuel the Prince had done all 
these things for the famous town of Mansoul, 
then he said unto them, first, Wash your gar- 
ments, then put on your ornaments, and then 
come to me into the castle of Mansoul. So 
they went to the fountain that was open for 
Judah and Jerusalem to wash in; and there 
they washed and there they made their gar- 
ments white, and came again to the Prince 
into the castle, and thus they stood before him. 

And now there was music and dancing 
throughout the whole town of Mansoul, and 
that because their Prince had again granted to 
them his presence and the light of his counte- 
nance; the bells also did ring, and the sun 
shone comfortably upon them for a great while 
together. 

The town of Mansoul did also now more 
thoroughly seek the destruction and ruin of 
all remaining Diabolonians that abode in the 
walls and the dens that they had in the town 
of Mansoul; for there was of them that had 
to this day escaped with life and limb from 
the hands of their oppressors in the famous 
town of Mansoul. 

But the Lord Will-be-will was a greater 
terror to them now than ever he had been be- 
fore, forasmuch as his heart was yet more fully 
bent to seek, contrive, and pursue them to 
death; he pursued them night and day, and 
did put them now to sore distress, as will after- 
wards appear. 

After things were thus far put into order in 



468 



BUNYAN'S COMPLETE WORKS. 



the famous town of Mansoul, care was taken 
and orders given by the blessed Prince Em- 
manuel that the townsmen should, without 
further delay, appoint some to go forth into 
the plain to bury the dead that were there — 
the dead that fell by the sword of Emmanuel 
and by the shield of the Captain Credence — 
lest the fumes and ill savours that would arise 
from them might infect the air, and so annoy 
the famous town of Mansoul. This also was 
a reason of this order — to wit, that as much as 
in Mansoul lay they might cut off the name, 
and being, and remembrance of those enemies 
from the thought of the famous town of Man- 
soul and its inhabitants. 

So order was given out by the lord mayor, 
that, wise and trusty friend of the town of 
Mansoul, that persons should be employed 
about this necessary business ; and Mr. Godly- 
fear and one Mr. Upright were to be overseers 
about this matter ; so persons were put under 
them to work in the fields and to bury the 
slain that lay dead in the plains. And these 
were their places of employment : some were 
to make the graves, some to bury the dead, 
and some were to go to and fro in the plains, 
and also round about the borders of Mansoul, 
to see if a skull, or a bone, or a piece of a bone 
of a Doubter was yet to be found above ground 
anywhere near the corporation ; and if any 
were found, it was ordered that the searchers 
that searched should set up a mark thereby 
and a sign, that those that were appointed to 
bury them might find it and bury it out of 
sight, that the name and remembrance of a 
Diabolonian Doubter might be blotted out 
from under heaven, and that the children, and 
they that were to be born in Mansoul, might 
not know (if possible) what a skull, what a 
bone, or a piece of a bone of a Doubter was. 

So the buriers and those that were appointed 
for that purpose did as they were commanded ; 
they buried the Doubters, and all the skulls, 
and bones, and pieces of bones of Doubters 
wherever they found them, and so they cleansed 
the plains. Now also Mr. God's-peace took up 
his commission and acted again as in former 
days. 

Thus they buried in the plains about Man- 
soul, the Election-doubters, the Vocation- 
doubters, the Grace-doubters, the Persever- 
ance-doubters, the Resurrection-doubters, the 
Salvation-doubters and the Glory-doubters, 
whose captains were Captain Eage, Captain 
Cruel, Captain Damnation, Captain Insatiable, 
Captain Brimstone, Captain Torment, Captain 



No-ease, Captain Sepulchre, and Captain Past- 
hope ; and old Incredulity was under Diabolus 
their general. There were also seven heads 
of their army, and they were the Lord Beelze- 
bub, the Lord Lucifer, the Lord Legion, the 
Lord Apollyon, the Lord Python, the Lord 
Cerberus, and the Lord Belial. But the princes 
and the captains, with old Incredulity their 
general, did all of them make their escape ; so 
their men fell down slain by the power of the 
Prince's forces and by the hands of the men 
of the town of Mansoul. They also were 
buried as before related, to the exceeding great 
joy of the now famous town of Mansoul. 
They that buried them buried also with them 
their arms, which were cruel instruments of 
death, (their weapons were arrows, darts, 
mauls, firebrands, and the like;) they buried 
also their armour, their colours, banners, with 
the standard of Diabolus, and what else soever 
they could find that did but smell of a Diab- 
olonian Doubter. 

Now, when the tyrant had arrived at Hell- 
gate-hill with his old friend Incredulity, they 
immediately descended the den, and having 
there with their fellows for a while condoled 
their misfortunes and the great loss that they 
sustained against the town of Mansoul, they 
fell at length into a passion, and revenged they 
would be for the loss that they sustained before 
the town of Mansoul ; wherefore they presently 
called a council to contrive yet further what 
was to be done against the famous town of 
Mansoul, for their yawning paunches could 
not wait to see the result of their Lord Luci- 
fer's and their Lord Apollyon's counsel that 
they had given before, (for their raging gorge 
thought every day even as long as a short for 
ever until they were filled with the body and 
soul, with the flesh and bones, and with all the 
delicacies of Mansoul.) They therefore re- 
solved to make another attempt upon the town 
of Mansoul, and that by an army mixed and 
made up partly of Doubters and partly of 
Blood-men. A more particular account now 
take of both. 

The Doubters are such as have their name 
from their nature, as well as from the land and 
kingdom where they are born ; their nature is 
to put a question upon every one of the truths 
of Emmanuel, and their country is called the 
land of Doubting ; and that land lieth off and 
farthest remote to the north, between the land 
of Darkness and that called the Valley of the 
Shadow of Death. For though the land of 
Darkness and that called the Valley of the 



THE HOLY WAR. 



469 



Shadow of Death be sometimes called as if 
they were one and the selfsame place, yet in- 
deed they are two, lying but a little way asunder, 
and the land of Doubting points in and lieth 
between them. This is the land of Doubting, 
and these that came with Diabolus to ruin the 
town of Mansoul are the natives of that 
country. 

The Blood-men are a people that have their 
name derived from the malignity of their 
nature, and from the fury that is in them to 
execute it upon the town of Mansoul; their 
land lieth under the Dog-star, and by that they 
are governed as to their intellectuals. 

The name of their country is the Province 
of Loath-good; the remote parts of it are far 
distant from the land of Doubting, yet they do 
both butt and bound upon the hill called Hell- 
gate-hill. These people are always in league 
with the Doubters, for they jointly do make 
question of the faith and fidelity of the men 
of the town of Mansoul, and so are both alike 
qualified for the service of their prince. 

Now of these two countries did Diabolus, by 
the beating of his drum, raise another army 
against the town of Mansoul, of five and 
twenty thousand strong. There were ten 
thousand Doubters and fifteen thousand Blood- 
men, and they were put under several captains 
for the war; and old Incredulity was again 
made general of the army. 

As for the Doubters, their captains were five 
of the seven that were heads of the last Diab- 
olonian army; and these are their names: 
Captain Beelzebub, Captain Lucifer, Captain 
Apollyon, Captain Legion, and Captain Cer- 
berus ; and the captains that they had before 
were some of them made lieutenants and some 
ensigns of the army. 

But Diabolus did not count that in this ex- 
pedition of his these Doubters would prove 
his principal men, for their manhood had 
been tried before, also the Mansoulians had 
put them to the worst; only he did bring 
them to multiply a number, and to help, if 
need was, at a pinch ; but his trust he put in 
the Blood-men, for that they were all rugged 
villains, and he knew that they had done feats 
heretofore. 

As for the Blood-men, they also were under 
command, and the names of their captains 
were — Captain Cain, Captain Nimrod, Cap- 
tain Ishmael, Captain Esau, Captain Saul, 
Captain Absalom, Captain Judas, and Cap- 
tain Pope. 

1. Captain Cain was over two bands: to 



wit, the zealous and the angry Blood-men; 
his standard-bearer bore the red colours, and 
his escutcheon was the murdering club. 

2. Captain Nimrod was captain over two 
bands : to wit, the tyrannical and encroaching 
Blood-men ; his standard-bearer bore the red 
colours, and his escutcheon was the great 
bloodhound. 

3. Captain Ishmael was captain over two 
bands : to wit, the mocking and scornful 
Blood-men ; his standard-bearer bore the red 
colours, and his escutcheon was one mocking 
at Abraham's Isaac. 

4. Captain Esau was captain over two 
bands: to wit, the Blood-men that grudged 
that another should have the blessing; also 
over the Blood-men that are for executing 
their private revenge upon others ; his stand- 
ard-bearer bore the red colours, and his es- 
cutcheon was one privately lurking to murder 
Jacob. 

5. Captain Saul was captain over two 
bands : to wit, the groundlessly jealous and 
the devilishly furious Blood-men; his stand- 
ard-bearer bore the red colours, and his es- 
cutcheon was three bloody darts cast at harm- 
less David. 

6. Captain Absalom was captain over two 
bands : to wit, over the Blood-men that will 
kill a father or a friend for the glory of this 
world; also over those Blood-men that will 
hold one fair in hand with words till they 
shall have pierced him with their swords ; 
his standard-bearer bore the red colours, and 
his escutcheon was the son pursuing the father's 
blood. 

7. Captain Judas was over two bands : to 
wit, the Blood-men that will sell a man's life 
for money, and those also that will betray 
their friend with a kiss ; his standard-bearer 
bore the red colours, and his escutcheon was 
thirty pieces of silver and the halter. 

8. Captain Pope was captain over one band, 
for all these spirits are joined in one under 
him ; his standard-bearer bore the red colours, 
and his escutcheon was the stake, the flame, 
and the good man in it. 

Now the reason why Diabolus did so soon 
rally another force after he had been beaten 
out of the field was, for that he put mighty 
confidence in his army of Blood-men ; for he 
put a great deal more trust in them than he 
did before in his army of Doubters, though 
they had also often done great service for him 
in the strengthening of him in his kingdom ; 
but these Blood-men he had often proved, 



470 



BUNYAN'S COMPLETE WORKS. 



and their sword did seldom return empty. 
Besides, he knew that these, like mastiffs, 
would fasten upon any — upon father, mother, 
brother, sister, prince, or governor ; yea, upon 
the Prince of princes. And that which en- 
couraged him the more was for that they did 
once force Emmanuel out of the kingdom 
of Universe; and why, thought he, may 
they not also drive him from the town of 
Mansoul ? 

So this army of five-and-twenty thousand 
strong was by their general, the great Lord 
Incredulity, led up against the town of Man- 
soul. Now Mr. Pry-well, the scoutmaster-gen- 
eral, did himself go out to spy, and he did 
bring Mansoul tidings of their coming. Where- 
fore they shut up their gates, and put them- 
selves in a posture of defence against these 
new Diabolonians that came up against the 
town. 

So Diabolus brought up his army and be- 
leaguered the town of Mansoul ; the Doubters 
were placed about Feel-gate, and the Blood- 
men set down before Eye-gate and Ear-gate. 

Now when this army had thus encamped 
themselves, Incredulity, in the name of Diab- 
olus, his own name, and in the name of the 
Blood-men and the rest that were with him, 
sent a summons as hot as a red-hot iron to 
Mansoul to yield to their demands, threaten- 
ing that if they still stood it out against them 
they would presently burn down Mansoul with 
fire. For you must know that as for the Blood- 
men, they were not so much that Mansoul 
should be surrendered, as that Mansoul should 
be destroyed and cut off out of the land of the 
living. True, they sent to them to surrender, 
but should they so do, that would not stanch 
or quench the thirsts of these men ; they must 
have blood, the blood of Mansoul, else they 
die ; and it is from hence that they have their 
name. Wherefore these Blood-men he re- 
served till now, that they might, when all 
his engines proved ineffectual, as his last and 
sure card, be played against the town of 
Mansoul. 

Now when the townsmen had received this 
red-hot summons, it begat in them at present 
some changing and interchanging of thoughts ; 
but they jointly agreed in less than half an 
hour to carry the summons to the Prince, 
the which they did when they had writ at the 
bottom of it, "Lord, save Mansoul from 
bloody men !" 

So he took it, and looked upon it and con- 
sidered it, and took notice also of that short 



petition that the men of Mansoul had written 
at the bottom of it ; and called to him the noble 
Captain Credence, and bid him go and take 
Captain Patience with him, and go and take 
care of that side of Mansoul that was be- 
leaguered by the Blood-men. So they went 
and did as they were commanded ; the Cap- 
tain Credence went and took Captain Patience, 
and they both secured that side of Mansoul 
that was besieged by the Blood-men. 

Then he commanded that Captain Good- 
hope, and Captain Charity, and my Lord 
Will-be-will should take charge of the other 
side of the town ; and I, said the Prince, will 
set my standard upon the battlements of your 
castle, and do you three watch against the 
Doubters. This done, he again commanded 
that the brave captain, the Captain Experi- 
ence, should draw up his men in the market- 
place, and that there he should exercise them 
day by day before the people of the town of 
Mansoul. Now this siege was long, and many 
a fierce attempt did the enemy, especially those 
called Blood-men, make upon the town of 
Mansoul ; and many a shrewd brush did some 
of the townsmen meet with from them, espe- 
cially Captain Self-denial, who, I should have 
told you before, was commanded to take the 
care of Ear-gate and Eye-gate now against the 
Blood-men. This Captain Self-denial was a 
young man, but stout, and a townsman in 
Mansoul, as Captain Experience also was. And 
Emmanuel, at his second return to Mansoul, 
made him a captain over a thousand of the 
Mansoulians for the good of the corporation. 
This captain therefore, being an hardy man 
and a man of great courage, and willing to 
venture himself for the good of the town of 
Mansoul, would now and then sally out upon 
the Blood-men and give them many notable 
alarms, and entered several brisk skirmishes 
with them, and also did some execution upon 
them ; but you must think that this could not 
so easily be done but he must meet with 
brushes himself, for he carried several of their 
marks in his face, yea, and some in some other 
parts of his body. 

So after some time spent for the trial of the 
faith, and hope, and love of the town of Man- 
soul, the Prince Emmanuel upon a day calls 
his captains and men of war together and di- 
vides them into two companies ; this done, he 
commands them at a time appointed, and that 
in the morning very early, to sally out upon 
the enemy, saying, " Let half of you fall upon 
the Doubters, and half of you fall upon the 



THE HOLY WAR. 



471 



Blood-men. Those of you that go out against 
the Doubters kill and slay and cause to perish 
so many of them as by any means you can lay 
hands on ; but for you that go out against the 
Blood-men, slay them not, but take them 
alive." 

So at the time appointed, betimes in the 
morning, the captains went out as they were 
commanded against the enemies: Captain 
Good-hope, Captain Charity, and those that 
were joined with them, as Captain Innocent 
and Captain Experience, went out against the 
Doubters ; and Captain Credence and Captain 
Patience, with Captain Self-denial and the rest 
that were to join with them, went out against 
the Blood-men. 

Now those that went out against the Doubt- 
ers drew up into a body before the plain, and 
marched on to bid them battle; but the Doubt- 
ers, remembering their last success, made a re- 
treat, not daring to stand the shock, but fled 
from the Prince's men ; wherefore they pursued 
them, and in their pursuit slew many, but they 
could not catch them all. Now those that es- 
caped went, some of them home, and the rest 
by fives, nines, and seventeens, like wanderers, 
went straggling up and down the country, 
where they upon the barbarous people showed 
and exercised many of their Diabolonian ac- 
tions; nor did these people rise up in arms 
against them, but suffered themselves to be en- 
slaved by them. They would also after this 
show themselves in companies before the town 
of Mansoul, but never to abide it ; for if Cap- 
tain Credence, Captain Good-hope, or Captain 
Experience did but sIioav themselves, they 
fled. 

Those that went out against the Blood-men 
did as they were commanded ; they forbore to 
slay any, but sought to compass them about. 
But the Blood-men, when they saw that no 
Emmanuel was in the field, concluded also that 
no Emmanuel was in Mansoul ; wherefore, 
they looking upon what the captains did to be, 
as they call it, a fruit of the extravagancy of 
their wild and foolish fancies, rather despised 
them than feared them ; but the captains, 
minding their business, at last did compass 
them around : they also that had routed the 
Doubters came in amain to their aid ; so, in 
fine, after some little struggling — for the 
Blood-men also would have run for it, only 
now it was too late (for though they are mis- 
chievous and cruel where they can overcome, 
yet all Blood-men are chicken-hearted men 
when they once come to see themselves 



matched and equalled,) — so the captains took 
them and brought them to the Prince. 

Now when they were taken, had before the 
Prince, and examined, he found them to be of 
three several counties, though they all came 
of one land. 

1. One sort of them came out of Blindman- 
shire, and they were such as did ignorantly 
what they did. 

2. Another sort of them came out of Blind- 
zealshire, and they did superstitiously what 
they did. 

3. The third sort of them came out of the 
town of Malice, in the county of Envy, and 
they did what they did out of spite and im- 
placableness. 

For the first of these — to wit, they that came 
out of Blindmanshire — when they saw w T here 
they were and against whom they had fought, 
they trembled and cried as they stood before 
him ; and as many of these as asked him 
mercy, he touched their lips with his golden 
sceptre. 

They that came out of Blindzealshire, they 
did not as their fellows did ; for they pleaded 
that they had a right to do what they did, be- 
cause Mansoul was a town whose laws and cus- 
toms were diverse from all that dwelt there- 
about ; very few of these could be brought to 
see their evil, but those that did and asked 
mercy, they also obtained favour. 

Now they that came out of the town of 
Malice, that is in the county of Envy, they 
neither wept, nor disputed, nor repented, but 
stood gnawing of their tongues before him for 
anguish and madness because they could not 
have their will upon Mansoul. Now these 
last, with all those of the other two sorts that 
did not unfeignedly ask pardon for their faults, 
those he made to enter into sufficient bond to 
answer for what they had done against Man- 
soul and against her King, at the great and 
general assizes to be holclen for our Lord the 
King, where he himself should appoint, for the 
country and kingdom of Universe. 

So they became bound, each, man for him- 
self, to come in when called upon, to answer 
before our Lord the King for what they had 
done, as before. 

And thus much concerning this second army 
that was sent by Diabolus to overthrow Man- 
soul. 

But there were three of those that came 
from the land of Doubting who, after they 
had wandered and ranged the country awhile 
and perceived that they had escaped, were 



472 



BUNYAN'S COMPLETE WORKS. 



so hardy as to thrust themselves, knowing 
that yet there were in the town some who 
took part with Diabolus — I say, they were so 
hardy as to thrust themselves into Mansoul. 
(Three, did I say? I think there were four.) 
Now to whose house should these Doubters go 
but to the house of an old Diabolonian in 
Mansoul, whose name was Evil-questioning ; a 
very great enemy he was to Mansoul, and a 
great doer among Diabolonians there. Well, 
to this Evil-questioning's house, as was said, 
did these Diabolonians come, (you may be sure 
that they had directions how to find the way 
thither;) so he made them welcome, pitied 
their misfortune, and succored them with the 
best that he had in his house. Now, after a 
little acquaintance, (and it was not long be- 
fore they had that,) this old Evil-questioning 
asked the Doubters if they were all of a town ; 
he knew that they were all of one kingdom. 
And they answered, No, nor of one shire, 
neither ; for I, said one, am an Election-doubt- 
er ; I, said another, am a Vocation-doubter ; then 
said the third, I am a Salvation-doubter ; and 
the fourth said he was a Grace-doubter. Well, 
quoth the old gentleman, be of what shire you 
will, I am persuaded that you are town-boys ; 
you have the very length of my foot, are one 
with my heart, and shall be welcome to me. 
So they thanked him, and were glad that they 
had found themselves an harbour in Mansoul. 
Then said Evil-questioning to them, How 
many of your company might there be that 
came with you to the siege of Mansoul ? And 
they answered, There were but ten thousand 
Doubters in all, for the rest of the army con- 
sisted of fifteen thousand Blood-men. These 
Blood-men, quoth they, border upon our coun- 
try, but, poor men ! as we hear they were every 
one taken by Emmanuel's forces. Ten thou- 
sand ! quoth the old gentleman : I'll promise 
you that is a round company. But how came 
it to pass, since you were so mighty a number, 
that you fainted and durst not fight your foes ? 
Our general, said they, was the first man that 
did run for it. Pray, quoth their landlord, 
who was that your cowardly general ? He was 
once the lord mayor of Mansoul, said they. 
But pray call him not a cowardly general, for 
whether any from the east to the west had done 
more service for our Prince Diabolus than has 
my Lord Incredulity will be a hard question 
for you to answer. But had they catched him, 
they would for certain have hanged him, and 
we promise you hanging is but a bad business. 
Then said the old gentleman, I would that all 



the ten thousand Doubters were now well armed 
in Mansoul, and myself at the head of them : 
I would see what I could do. Ay, said they, 
that would be well if we could see that ; but 
wishes, alas ! what are they ? and these words 
were spoken aloud. Well, said old Evil-ques- 
tioning, take heed that you talk not too loud : 
you must be squat and close, and must take 
care of yourselves while you are here, or I'll 
assure you you will be snapped. 

Why ? quoth the Doubters. 

Why ! quoth the old gentleman. Why, be- 
cause both the Prince and the lord secretary, 
and their captains and soldiers, are all at pres- 
ent in town ; yea, the town is as full of them 
as ever it can hold. And besides, there is one 
whose name is Will-be-will, a most cruel ene- 
my of ours, and him the Prince has made 
keeper of the gates, and has commanded him 
that with all the diligence he can he should 
look for, search out, and destroy all and all 
manner of Diabolonians. And if he lighted 
upon you, down you go, though your heads 
were made of gold. 

And now to see how it happened. One of 
the Lord Will-be- will's faithful soldiers, whose 
name was Mr. Diligence, stood all this while 
listening under old Evil-questioning's eaves, 
and heard all the talk that had been betwixt 
him and the Doubters that he entertained 
under his roof. 

The soldier was a man that my lord had 
much confidence in, and that he loved dearly, 
and that both because he was a man of cour- 
age and also a man that was unwearied in seek- 
ing after Diabolonians to apprehend them. 

Now this man, as I told you, heard all the 
talk that was betwixt old Evil-questioning and 
these Diabolonians; wherefore what does he 
but goes to his lord and tells him what he had 
heard ? And say est thou so, my trusty ? quoth 
my lord. Ay, quoth Diligence, that I do, and 
if your lordship will be pleased to go with me, 
you shall find it as I have said. And are they 
there ? quoth my lord : I know Evil-question- 
ing well, for he and I were great in the time 
of our apostacy. But I know not now where 
he dwells. But I do, said this man ; and if 
your lordship will go, I will lead you the way 
into his den. Go ! quoth my lord ; that I will. 
Come, my Diligence, let us go find them out. 
So my lord and his man went together the 
direct way to his house. Now his man went 
before to show him his way, and they went till 
they came even under old Mr. Evil-question- 
ing's wall. Then said Diligence, Hark, my 



THE HOLY WAR. 



473 



lord ! do you know the old gentleman's tongue 
when you hear it ? Yes, said my lord, I know 
it well, but I have not seen him many a day. 
This I know, he is cunning ; I wish he doth 
not give us the slip. Let me alone for that, 
said his servant Diligence. But how shall we 
find the door? quoth my lord. Let me alone 
for that too, said his man. So he had my Lord 
Will-be-will about and showed him the way 
to the door. Then my lord without more ado 
broke open the door, rushed into the house, 
and caught them all five together, even as 
Diligence, his man, had told him. So my 
lord apprehended them and led them away, 
and committed them to the hand of Mr. True- 
man the jailer, and commanded and he did 
put them in ward. This done, my lord mayor 
was acquainted in the morning with what my 
Lord Will-be-will had done over night, and 
his lordship rejoiced much at the news, not 
only because there were Doubters apprehended, 
but because that old Evil-questioning was 
taken ; for he had been a very great trouble to 
Mansoul, and much affliction to my lord mayor 
himself. He had also been sought for often, 
but no hand could ever be laid upon him till 
now. 

Well, the next thing was to make prepara- 
tion to try these five that by my lord had been 
apprehended, and that were in the hands of 
Mr. True-man the jailer. So the day was set 
and the court called and come together, and 
being seated, the prisoners were brought to the 
bar. My Lord Will-be-will had power to have 
slain them when at first he took them, and 
that without any more ado, but he thought it 
at this time more for the honour of the Prince, 
the comfort of Mansoul, and the discourage- 
ment of the enemy to bring them forth to 
public judgment. 

But, I say, Mr. True-man brought them in 
chains to the bar, to the town-hall, for that 
was the place of judgment. So, to be short, the 
jury was pannelled, the witnesses sworn, and 
the prisoners tried for their lives : the jury was 
the same that tried Mr. No-truth, Pitiless, 
Haughty, and the rest of their companions. 

And first, old Questioning himself was set 
to the bar, for he was the receiver, the enter- 
tainer and comforter of these Doubters, that 
by nation were outlandish men ; then he was 
bid to hearken to his charge, and was told that 
he had liberty to object if he had aught to say 
for himself. So his indictment was read ; the 
manner and form here follows : 

Mr. Questioning, thou art here indicted by 



the name of Evil-questioning, (an intruder 
upon the town of Mansoul,) for that thou art 
a Diabolonian by nature, and also a hater of 
the Prince Emmanuel, and one that hast 
studied the ruin of the town of Mansoul. 
Thou art also here indicted for countenancing 
the King's enemies, after wholesome laws 
made to the contrary. For, 1. Thou hast 
questioned the truth of her doctrine and state ; 
2. In wishing that ten thousand Doubters were 
in her; 3. In receiving, in entertaining, and 
encouraging of her enemies that came from 
their army unto thee. What sayest thou to 
this indictment ? — art thou guilty or not guilty ? 

My lord, quoth he, I know not the meaning 
of this indictment, forasmuch as I am not the 
man concerned in it ; the man that standeth 
by this charge, accused before this bench, is 
called by the name of Evil-questioning, which 
name I deny to be mine, mine being Honest- 
inquiring. The one indeed sounds like the 
other; but I trow your lordship knows that 
between these two there is a wide difference ; 
for I hope that a man, even in the worst of 
times, and that too amongst the worst of men, 
may make an honest inquiry after things with- 
out running the danger of death. 

Then spake my Lord Will-be-will, for he 
was one of the witnesses : My lord, and you 
the honourable bench and magistrates of the 
town of Mansoul, you all have heard with your 
ears that the prisoner at the bar has denied 
his name, and so thinks to shift from the 
charge of the indictment. But I know him to 
be the man concerned, and that his proper 
name is Evil-questioning. I have known him, 
my lord, above this thirty years, for he and I 
(a shame it is for me to speak it) were great 
acquaintance when Diabolus, that tyrant, had 
the government of Mansoul ; and I testify that 
he is a Diabolonian by nature, an enemy to 
our Prince, and hater of the blessed town of 
Mansoul. He has in times of rebellion been 
at and lain in my house, my lord, not so little 
as twenty nights together ; and we did use to 
talk then (for the substance of talk) as he and 
his Doubters have talked of late ; true, I have 
not seen him many a day. I suppose that the 
coming of Emmanuel to Mansoul has made 
him to change his lodgings, as this indictment 
has driven him to change his name ; but this 
is the man, my lord. 

Then said the court unto him, Hast thou 
any more to say ? 

Yes, quoth the old gentleman, that I have ; 
for all that as yet has been said against me is 



BUNYAN'S COMPLETE WORKS. 



474 

but by the mouth of one witness, and it is not 
lawful for the famous town of Mansoul at the 
mouth of one witness to put any man to death. 

Then stood forth Mr. Diligence and said, 
My lord, as I was upon my watch such a night, 
at the head of Bad-street in this town, I 
chanced to hear a muttering within this gen- 
tleman's house ; then thought I, What is to do 
here ? So I went up close but very softly to 
the side of the house to listen, thinking, as 
indeed it fell out, that there I might ligjit 
upon some Diabolonian conventicle. So, as I 
said, I drew nearer and nearer, and when I 
was got up close to the wall, it was but a while 
before I perceived that there were outlandish 
men in the house, but I did well understand 
their speech, for I have been a traveller my- 
self. Now hearing such language, in such a 
tottering cottage as this old gentleman dwelt 
in, I clapt mine ear to a hole in the window, 
and there heard them talk as followeth. This 
old Mr. Questioning asked these Doubters 
what they were, whence they came, and what 
was their business in these parts? And they 
told him to all these questions, yet he did en- 
tertain them. He also asked what numbers 
there were of them, and they told him ten 
thousand men. He then asked them why they 
made no more manly assault upon Mansoul, 
and they told him ; so he called their general 
coward for marching off when he should have 
fought for his prince. Further, this old Evil- 
questioning wished, and I heard him wish, 
Would all the ten thousand Doubters were 
now in Mansoul, and himself at the head of 
them ! He bid them also to take heed and lie 
quiet, for if they were taken they must die, 
although they had heads of gold. 

Then said the court : Mr. Evil-questioning, 
here is now another witness against you, and 
his testimony is full. 1. He swears that you 
did receive these men into your house, and 
that you did nourish them there, though you 
knew that they were Diabolonians and the 
King's enemies. 2. He swears that you did 
wish ten thousand of them in Mansoul. 3. He 
swears that you did give them advice to be 
quiet and close, lest they should be taken by 
the King's servants. All which manifesteth 
that thou art a Diabolonian, for hadst thou 
been a friend to the King thou wouldst have 
apprehended them. 

Then said Evil-questioning : To the first of 
these I answer, The men that came into mine 
house were strangers, and I took them in, and 
is it now become a crime in Mansoul for a man 



to entertain strangers ? That I did also nour- 
ish them is true, and why should my charity 
be blamed? As for the reason why I wished 
ten thousand of them in Mansoul, I never told 
it to the witnesses nor to themselves. I might 
wish them to be taken, and so my wish might 
mean well to Mansoul for aught that any yet 
knows. I did also bid them take heed that 
they fell not into the captains' hands, but that 
might be because I am unwilling that any man 
should be slain, and not because I would have 
the King's enemies, as such, escape. 

My lord mayor then replied that though it 
was a virtue to entertain strangers, yet it was 
treason to entertain the King's enemies. And 
for what else thou hast said, thou dost by 
words but labour to evade and defer the exe- 
cution of judgment. But could there be no 
more proved against thee but that thou art a 
Diabolonian, thou must for that die the death 
by the law ; but to be a receiver, a nourisher, 
a countenancer, and a harbourer of others of 
them, yea, of outlandish Diabolonians — of 
them that come from far on purpose to cut 
off and destroy our Mansoul — this must not 
be borne. 

Then said Evil-questioning, I see how the 
game will go ; I must die for my name and 
for my charity. And so he held his peace. 

Then they called the outlandish Doubters to 
the bar; and the first of them that was ar- 
raigned was the Election-doubter ; so his in- 
dictment was read, and because he was an 
outlandish man, the substance of it was told 
him by an interpreter — to wit, that he was 
there charged with being an enemy of Em- 
manuel the Prince, a hater of the town of 
Mansoul, and an opposer of her most whole- 
some doctrine. 

Then the judge asked him if he would 
plead ? But he said only this, that he con- 
fessed that he was an Election-doubter, and 
that was the religion that he had ever been 
brought up in. He said, moreover, If I must 
die for my religion, I trow I shall die a mar- 
tyr, and so I care the less. 

Then the judge replied : To question elec- 
tion is to overthrow a great doctrine of the 
Gospel — to wit, the omniscience, and power, 
and will of God ; to take away the liberty of 
God with his creature ; to stumble the faith of 
the town of Mansoul; and to make salvation 
to depend upon works, and not upon grace. It 
also belies the word, and disquiets the minds 
of the men of Mansoul ; therefore by the best 
of laws he must die. 



THE HOLY WAR. 



475 



Then was the Vocation-doubter called and 
set to the bar; and his indictment for sub- 
stance was the same Vith the other, only he 
was particularly charged with denying the 
calling of Mansoul. 

The judge asked him also what he had to 
say for himself ? 

So he replied that he never believed that 
there was any such thing as a distinct and 
powerful call of God to Mansoul. otherwise 
than by the general voice of the word ; nor by 
that neither, otherwise than as it exhorted 
them to forbear evil and to do that which is 
good ; and in so doing a promise of happiness 
is annexed. 

Then said the judge : Thou art a Diabolo- 
nian, and hast denied a great part of one of 
the most experimental truths of the Prince of 
the town of Mansoul ; for he has called, and 
she has heard a most distinct and powerful 
call of her Emmanuel, by which she has been 
quickened, awakened, and possessed with heav- 
enly grace to desire to have communion with 
her Prince, to serve him, and do his will, and 
to look for her happiness merely of his good 
pleasure. And for thine abhorrence of this 
good doctrine thou must die the death. 

Then the Grace-doubter was called and his 
indictment read ; and he replied thereto that 
though he was of the land of Doubting, his 
father was the offspring of a Pharisee, and 
lived in good fashion among his neighbours; 
and that he taught him to believe, and believe 
it he did and would, that Mansoul shall never 
be saved freely by grace. 

Then said the judge : Why, the law of the 
Prince is plain — 1. Negatively, Not of works. 
2. Positively, By grace you are saved. And 
thy religion settleth in and upon the works of 
the flesh, for the works of the law are the works 
of the flesh. Besides, in saying as thou hast 
done thou hast robbed God of his glory and 
given it to a sinful man ; thou hast robbed 
Christ of the necessity of his undertaking and 
the sufficiency thereof, and hast given both 
these to the works of the flesh. Thou hast 
despised the work of the Holy Ghost, and hast 
magnified the will of the flesh and of the 
legal mind. Thou art a Diabolonian, the son 
of a Diabolonian, and for thy Diabolonian 
principles thou must die. 

The court then having proceeded thus far 
with them, sent out the jury, who forthwith 
brought them in guilty of death. Then stood 
up the recorder and addressed himself to the 
prisoners : You, the prisoners at the bar, you 



have been here indicted and proven guilty of 
high crimes against Emmanuel our Prince, 
and against the welfare of the famous town of 
Mansoul — crimes for which you must be put 
to death ; and die ye accordingly. 

So they were sentenced to the death of the 
cross. The place assigned them for execution 
was that where Diabolus drew up his last army 
against Mansoul, save only that old Evil-ques- 
tioning was hanged at the top of Bad-street, 
just over against his own door. 

When the town of Mansoul had thus far rid 
themselves of their enemies and of the troub- 
lers of their peace, in the next place a strict 
commandment was given out that yet my Lord 
Will-be-will should, with Diligence his man, 
search for and do his best to apprehend what 
Diabolonians were yet left alive in Mansoul. 
The names of several of them were Mr. Fool- 
ing, Mr. Let-good-slip, Mr. Slavish-fear, Mr. 
No-love, Mr. Mistrust, Mr. Flesh, and Mr. 
Sloth. It was also commanded that he should 
apprehend Mr. Evil-questioning's children 
that he left behind him, and that they should 
demolish his house. The children that he left 
behind were these : Mr. Doubt, and he was his 
eldest son ; the next to him was Legal-life, 
Unbelief, Wrong-thoughts-of-Christ, Clip- 
promise, Carnal-sense, Live-by-feeling, Self- 
love. All these he had by one wife, and her 
name was No-hope ; she was the kinswoman 
of old Incredulity, for he was her uncle, and 
when her father, old Dark, was dead, he took 
her and brought her up, and when she was 
marriageable he gave her to this old Evil- 
questioning to wife. 

Now the Lord Will-be-will did put into 
execution his commission, with good Diligence 
his man. He took Fooling in the streets and 
hanged him up in Want-wit-alley, over against 
his own house. This Fooling was he that 
would have had the town of Mansoul deliver 
up Captain Credence into the hands of Diab- 
olus, provided that then he would have with- 
drawn his force out of the town. He also 
took Mr. Let-good-slip one day as he was busy 
in the market, and executed him according to 
law. Now there was an honest, poor man in 
Mansoul, and his name was Mr. Meditation — 
one of no great account in the days of apos- 
tacy, but now of repute with the best of the 
town. This man therefore they were willing 
to prefer ; now Mr. Let-good-slip had a great 
deal of wealth heretofore in Mansoul, and at 
Emmanuel's coming it was sequestered to the 
use of the Prince; this therefore was now 



476 



BUNYAN'S COMPLETE WORKS. 



given to Mr. Meditation, to improve for the 
common good, and after him to his son, Mr. 
Think-well ; this Think-well he had by Mrs. 
Piety his wife, and she was the daughter of 
Mr. Recorder. 

After this my lord apprehended Clip-prom- 
ise ; now, because he was a notorious villain, 
(for by his doings much of the King's coin 
was abused,) therefore he was made a public 
example. He was arraigned and judged to be 
first set in the pillory, then to be whipped by 
all the children and servants in Mansoul, and 
then to be hanged till he was dead. 

He also apprehended Carnal-sense and put 
him in hold, but how it came about I cannot 
tell, but he brake prison and made his escape. 
Yea, and the bold villain will not yet quit the 
town, but lurks in the Diabolonian dens in the 
daytime, and haunts like a ghost honest men's 
houses at nights. Wherefore there was a 
proclamation set up in the market-place in 
Mansoul, signifying that whosoever could dis- 
cover Carnal-sense, and apprehend him and 
slay him, should be admitted daily to the 
Prince's table and should be made keeper of 
the treasure of Mansoul. Many therefore did 
bend themselves to do this thing, but take him 
and slay him they could not, though often he 
was discovered. 

But my lord took Mr. Wrong-thoughts-of- 
Christ and put him into prison, and he died 
there, though it was long first, for he died of a 
lingering consumption. 

Self-love was also taken and committed to 
custody, but there were many that were allied 
to him in Mansoul, so his judgment was de- 
ferred ; but at last Mr. Self-denial stood up and 
said, If such villains as these may be winked 
at in Mansoul, I will lay down my commission. 
He also took him from the crowd and had him 
among his soldiers, and there he was brained. 
But some in Mansoul muttered at it, though 
none durst speak plainly, because Emmanuel 
was in town. But this brave act of Captain 
Self-denial came to the Prince's ears; so he 
sent for him and made him a lord in Mansoul. 

Then my Lord Self-denial took courage, and 
set to the pursuing the Diabolonians with my 
Lord Will-be-will ; and they took Live-by- 
feeling and they took Legal-life, and put them 
in hold till they died. But Mr. Unbelief was 
a nimble jack ; him they could never lay hold 
of, though they attempted to do it often. He 
therefore, and some few more of the Diabo- 
lonian tribe, did yet remain in Mansoul to the 
time that Mansoul left off to dwell any longer 



in the kingdom of Universe. But they kept 
them to their dens and holes ; if one of them 
did appear, or happen to be seen in any of the 
streets of the town of Mansoul, the whole town 
would be up in arms after them ; yea, the very 
children in Mansoul would cry out after them 
as after a thief, and would wish that they 
might stone them to death with stones. And 
now did Mansoul arrive to some good degree 
of peace and quiet ; her Prince also did abide 
within her borders ; her captains also and her 
soldiers did their duties, and Mansoul minded 
her trade that she had with the country that 
was afar off; also she was busy in her manu- 
facture. 

When the town of Mansoul had thus far rid 
themselves of so many of their enemies and 
the troublers of their peace, the Prince sent to 
them and appointed a day wherein he would 
at the market-place meet the whole people, 
and there give them in charge concerning some 
further safety and comfort, and to the con- 
demnation and destruction of their home-bred 
Diabolonians. So the day appointed was come, 
and the townsmen met together; Emmanuel 
also came down in his chariot, and all his cap- 
tains in their state attending of him on the 
right hand and on the left. Then was an " O 
ye" made for silence; and after some mutual 
carriages of love the Prince began and thus 
proceeded : 

You, my Mansoul, and the beloved of mine 
heart, many and great are the privileges that 
I have bestowed upon you ; I have singled you 
out from others and have chosen you to myself, 
not for your worthiness, but for mine own 
sake. I have also redeemed you, not only from 
the dread of my Father's law, but from the 
hand of Diabolus. This I have done because 
I have loved you, and because I have set my 
heart upon you to do you good. I have also, 
that all things that might hinder thy way to 
the pleasures of paradise might be taken out 
of the way, laid down for thee, for thy soul, a 
plenary satisfaction, and have bought thee to 
myself — a price not of corruptible things as of 
silver and gold, but a price of blood, mine own 
blood, which I have freely spilt upon the 
ground to make thee mine. So I have recon- 
ciled thee, O my Mansoul ! to my Father, and 
interested thee in the mansion-houses that are 
with my Father, in the royal city, where 
things are, O my Mansoul ! that eye hath not 
seen, nor hath entered into the heart of man 
to conceive. 

Besides, O my Mansoul ! thou seest what I 



THE HOLY WAR. 



477 



have done, and how I have taken thee out of 
the hands of thine enemies, unto whom thou 
hast deeply revolted from my Father, and by 
whom thou wast content to be possessed and 
also to be destroyed. I came to thee first by 
my law, and then by my Gospel, to awaken 
thee and show thee my glory. And thou know- 
est what thou wast, what thou saidest, what 
thou didst, and how many times thou rebel- 
ledst against my Father and me ; yet I left thee 
not, as thou seest this day, but came to thee, 
have borne thy manners, have waited upon 
thee, and after all accepted of thee, even of 
my mere grace and favour, and would not 
suffer thee to be lost, as thou most willingly 
wouldst have been. 

Thou seest, moreover,*- my Mansoul, how I 
have passed by thy backslidings and have 
healed thee. Indeed I was angry with thee, 
but I have turned mine anger away from thee, 
because I loved thee still, and mine anger and 
mine indignation is ceased in the destruction 
of thine enemies, Mansoul ! Nor did thy 
goodness fetch me again unto thee after that I 
for thy transgressions had hid my face and 
withdrawn my presence from thee. The way 
of backsliding was thine, but the way and 
means of thy recovery was mine. I invented 
the means of thy return. It was I that made 
an hedge and a wall when thou wast begin- 
ning to turn to things in which I delighted not. 
It was I that made thy sweet bitter, thy day 
night, thy smooth way thorny, and that also 
confounded all that sought thy destruction. It 
was I that set Mr. Godly-fear to work in Man- 
soul. It was I that stirred up thy conscience 
and understanding, thy will and thy affections, 
after thy great and woeful decay. It was I 
that put life into thee, Mansoul ! to seek me 
that thou mightest find me, and in thy finding 
find thine own health, and happiness, and sal- 
vation. It was I that fetched the second time 
the Diabolonians out of Mansoul, and it was I 
that overcame them and that destroyed them 
before thy face. 

And now, my Mansoul, I am returned to 
thee in peace, and thy transgressions against 
me are as if they had not been. Nor shall it 
be with thee as in former days, but I will do 
better for thee than at thy beginning. For yet 
a little while, my Mansoul ! even after a few 
more times are gone over thy head, I will (but 
be not troubled at what I say) take down this 
famous town of Mansoul, stick and stone, to 
the ground, and I will carry the stones thereof, 
and the timber thereof, and the walls thereof, 



and the dust thereof, and the inhabitants there- 
of, into mine own country, even into a king- 
dom of my Father ; and will there set it up in 
such strength and glory as it never did see in 
the kingdom where now it is placed. I will 
even there set it up for my Father's habitation, 
for for that purpose it was at first erected in 
the kingdom of Universe ; and there will I 
make it a spectacle of wonder, a monument of 
mercy, and the admirer of its own mercy. 
There shall the natives of Mansoul see all 
that of which they have seen nothing here; 
there shall they be equal to those unto whom 
they have been inferior here. And there thou 
shalt, O my Mansoul ! have such communion 
with me, with my Father, and with your lord 
secretary as is not possible here to be enjoyed, 
nor ever could be, shouldst thou live in Uni- 
verse the space of a thousand years. 

And there, O my Mansoul! thou shalt be 
afraid of murderers no more — of Diabolonians 
and their threats no more. There shall be no 
more plots, nor contrivances, nor designs 
against thee, my Mansoul! There thou 
shalt no more hear the evil tidings or the 
noise of the Diabolonian drum. There thou 
shalt not see the Diabolonian standard-bearers, 
nor yet behold Diabolus's standard. No Diab- 
olonian mount shall be cast up against thee 
there, nor shall there the Diabolonian standard 
be set up to make thee afraid. There thou 
shalt not need captains, engines, soldiers and 
men of war. There thou shalt meet with no 
sorrow nor grief, nor shall it be possible that 
any Diabolonian should again, for ever, be 
able to creep into thy skirts, burrow in thy 
walls, or be seen again within thy borders, all 
the days of eternity. Life shall there last 
longer than here you are able to desire it 
should, and yet it shall always be sweet and 
new, nor shall any impediment attend it for 
ever. 

There, Mansoul! thou shalt meet with 
many of those that have been like thee, and 
that have been partakers of thy sorrows ; even 
such as I have chosen, and redeemed, and set 
apart, as thou, for my Father's court and city 
royal. All they will be glad in thee, and thou, 
when thou seest them, shalt be glad in thine 
heart. 

There are things, O Mansoul ! — even things 
of thy Father's providing and mine — that 
never were seen since the beginning of the 
world, and they are laid up with my Father, 
and sealed up among his treasures for thee, till 
thou shalt come thither to enjoy them. 



478 



BUNYAN'S COMPLETE WORKS. 



And thus, my Mansoul ! I have showed 
unto thee what shall be done to thee hereafter 
if thou canst hear, if thou canst understand ; 
and now I will tell thee what at present must 
be thy duty and practice until I come and fetch 
thee to myself, according as is related in the 
Scriptures of truth. 

First, I charge thee that thou dost hereafter 
keep more white and clean the liveries which 
I gave thee before my last withdrawing from 
thee. 

When your garments are white the world 
will count you mine. Also when your gar- 
ments are white, then I am delighted in your 
ways ; for then your goings to and fro will be 
like a flash of lightning, that those that are 
present must take notice of, also their eyes will 
be made to dazzle thereat. Deck thyself, 
therefore, according to my bidding, and make 
thyself by my law straight steps for thy feet, 
so shall thy King greatly desire thy beauty, 
for he is thy Lord, And worship thou him. 

Now that thou mayest keep them as I bid 
thee, I have, as I before told thee, provided for 
thee an open fountain to wash thy garments 
in. Look therefore that thou wash often in 
my fountain and go not in defiled garments ; 
for as it is to my dishonour and my disgrace, 
so it will be to thy discomfort, when you 
shall walk in filthy garments. Keep thy gar- 
ments always white, and let thy head lack no 
ointment. 

My Mansoul, I have ofttimes delivered thee 
from the designs, plots, attempts, and conspir- 
acies of Diabolus, and for all this I ask thee 
nothing but that thou render not to me evil 
for my good, but that thou bear in mind my 
love and the continuation of my kindness to 
my beloved Mansoul, so as to provoke thee to 
walk, in thy measure, according to the bene- 
fits bestowed on thee. Of old the sacrifices 
were bound with cords to the horns of the 
golden altar. Consider what is said to thee, 
my blessed Mansoul ! 

my Mansoul ! I have lived, I have died, I 
live and will die no more, for thee. I live 
that thou mayest not die. Because I live 
thou shalt live also. I reconciled thee to my 
Father by the blood of my cross, and, being 
reconciled, thou shalt live through me. I will 
pray for thee, I will fight for thee, I will yet 
do thee good. 

Nothing can hurt thee but sin ; nothing can 
grieve me but sin; nothing can make thee 
base before thy foes but sin ; take heed of sin, 
my Mansoul. 



And dost thou know why I at first, and do 
still, suffer Diabolonians to dwell in thy walls, 
O Mansoul ? It is to keep thee waiting, to try 
thy love, to make thee watchful, and to cause 
thee yet to prize my noble captains, their sol- 
diers, and my mercy. 

It is also that yet thou mayest be made to 
remember what a deplorable condition thou 
once wast in. I mean, when not some, but 
all, did dwell, not in thy walls, but in thy cas- 
tle and in thy stronghold, Mansoul ! 

O my Mansoul ! should I slay all them 
within, many there be without that would 
bring thee into bondage; for were all those 
within cut off, those without would find thee 
sleeping, and then as in a moment they would 
swallow up my Mansoul. I therefore let them 
live in thee, not to do thee hurt, (the which 
they yet will if thou hearken to them and 
serve them,) but to do thee good, the which 
they must if thou watch and fight against 
them. Know, therefore, that whatever they 
shall tempt thee to, my design is that they 
should drive thee, not further off, but nearer 
to my Father, to learn thee war, to make peti- 
tioning desirable to thee, and to make thee 
little in thine own eyes. Hearken diligently 
to this, my Mansoul. 

Show me then thy love, my Mansoul, and 
let not those that are within thy walls take 
thy affections off from Him that hath re- 
deemed thy soul. Yea, let the sight of a 
Diabolonian heighten thy love to me. I 
came once, and twice, and thrice to save thee 
from the poison of those arrows that would 
have wrought thy death. Stand for me, my 
friend, my Mansoul, against the Diabolonians, 
and I will stand for thee before my Father 
and all his court. Love me against tempta- 
tion, and I will love thee notwithstanding 
thine infirmities. 

O my Mansoul! remember what my cap- 
tains, my soldiers, and mine engines have 
borne for thee; they have fought for thee, 
they have suffered by thee, they have borne 
much at thy hands to do thee good. Hadst 
thou not had them to help thee, Diabolus had 
certainly made an end of thee. Nourish them, 
therefore, my Mansoul. When thou dost well, 
they will be well; when thou dost ill, they 
will be ill, and sick, and weak. Make not my 
captains sick, Mansoul ! for if they be sick, 
thou canst not be well ; if they be weak, thou 
canst not be strong; if they be faint, thou 
canst not be stout and valiant for thy King, O 
Mansoul ! Nor must thou think always to 



THE HOLY WAR. 



479 



live by sense ; thou must live upon my word. 
Thou must believe, O my Mansoul! when I 
am from thee, that yet I love thee and bare 
thee upon mine heart for ever. 

Eemember, therefore, O my Mansoul ! that 
thou art beloved of me. As I have therefore 
taught thee to watch, to fight, to pray, and to 



make war against my foes, so now I command 
thee to believe that my love is constant to 
thee. O my Mansoul! how have I set my 
heart, my love upon thee ! Watch ! Behold, 
I lay none other burden upon thee than 
what thou hast already. Hold fast till I 
come. 



THE 



LIFE AND DEATH OF MR. B ADMAN. 

PRESENTED TO THE WORLD IN A FAMILIAR DIALOGUE BETWEEN MR. 
WISEMAN AND MR. ATTENTIVE. 



THE AUTHOR TO THE READER. 



Courteous Reader : 

As I was considering with myself what I 
had written concerning the progress of the 
Pilgrim from this world to glory, and how it 
had been acceptable to many in this nation, it 
came again into my mind to write as then of 
him that was going to heaven, so now of the 
life and death of the ungodly, and of their 
travel from this world to hell. The which in 
this I have done, and have put it, as thou seest, 
under the name and title of Mr. Badman, a 
name very proper for such a subject ; I have 
also put it in the form of a dialogue, that I 
might with more ease to myself and pleasure 
to the reader perform the work. 

And although, as I said, I have put it forth 
in this method, yet have I, as little as may be, 
gone out of the road of mine own observation 
of things. Yea, I think I may truly say that 
to the best of my remembrance all the things 
that here I discourse of, I mean as to matter 
of fact, have been acted upon the stage of the 
world, even many times before mine eyes. 

Here, therefore, courteous reader, I present 
thee with the life and death of Mr. Badman 
indeed; yea, I do trace him in his life, from 
his childhood to his death, that thou may est, 
as in a glass, behold with thine own eyes the 
steps that take hold of hell ; and also discern, 
while thou art reading of Mr. Badman's death, 
whether thou thyself art treading in his path 
thereto. 

And let me entreat thee to forbear quirking 
and mocking for that Mr. Badman is dead, but 
rather gravely inquire concerning thyself by 
the word whether thou art one of his lineage 
or no ; for Mr. Badman has left many of his 
relations behind him ; yea, the very world is 
31 



overspread with his kindred. True, some of 
his relations, as he, are gone to their place and 
long home, but thousands of thousands are left 
behind, as brothers, sisters, cousins, nephews, 
besides innumerable of his friends and asso- 
ciates. 

I may say, and yet speak nothing but too 
much truth in so saying, that there is scarce a 
fellowship, a community, or fraternity of men 
in the world but some of Mr. Badman's rela- 
tions are there; yea, rarely can we find a 
family or a household in a town where he has 
not left behind him a brother, nephew, or 
friend. 

The butt, therefore, that at this time I shoot 
at is wide, and it will be as impossible for this 
book to go into several families and not to ar- 
rest some, as for the king's messenger to rush 
into an house full of traitors and find none but 
honest men there. 

I cannot but think that this shot will light 
upon many, since our fields are so full of this 
game; but how many it will kill to Mr. Bad- 
man's course and make alive to the Pilgrim's 
progress, that is not in me to determine ; this 
secret is with the Lord our God only, and he 
alone knows to whom he will bless it to so 
good and so blessed an end. However, I have 
put fire to the pan, and doubt not but the re- 
port will quickly be heard. 

I told you before that Mr. Badman had left 
many of his friends and relations behind him, 
but if I survive them (and that's a great ques- 
tion to me) I may also write of their lives ; 
however, whether my life be longer or shorter, 
this is my prayer at present — that God will stir 
up witnesses against them that may either con- 
vert or confound them ; for wherever they live 

4S1 



482 



BUNYAN'S COMPLETE WORKS. 



and roll in their wickedness they are the pest 
and plague of that country. 

England shakes and totters already by rea- 
son of the burden that Mr. Badman and his 
friends have wickedly laid upon it; yea, our 
earth reels and staggereth to and fro like a 
drunkard; the transgression thereof is heavy 
upon it. 

Courteous reader, I will treat thee now, even 
at the door and threshold of this house, but 
only with this intelligence, that Mr. Badman 
lies dead within. Be pleased, therefore, (if 
thy leisure will serve thee,) to enter in, and 
behold the state in which he is laid betwixt 
his deathbed and the grave. He is not buried 
as yet, nor doth he stink, as is designed he 
shall before he lies down in oblivion. 

Now, as others have had their funerals 
solemnized according to their greatness and 
grandeur in the world, so likewise Mr. Badman 
(forasmuch as he deserveth not to go down to 
his grave with silence) has his funeral state 
according to his deserts. 

Four things are usual at great men's funerals, 
which we will take leave, and I hope without 
offence, to allude to in the funeral of Mr. Bad- 
man. 

First. They are sometimes, when dead, pre- 
sented to their friends, by their completely 
wrought images, as lively as by cunning men's 
hands they can be, that the remembrance of 
them may be renewed to their survivors, the 
remembrance of them and their deeds; and 
this I have endeavoured to answer in my dis- 
course of Mr. Badman ; and therefore I have 
drawn him forth in his features and actions 
from his childhood to his gray hairs. Here, 
therefore, thou hast him lively set forth as in 
cuts, both as to the minority, flower, and seni- 
ority of his age, together with those actions of 
his life that he was most capable of doing, in 
and under those present circumstances of time, 
place, strength, and the opportunities that did 
attend him in these. 

Secondly. There is also usual at great men's 
funerals those badges and escutcheons of their 
honour that they have received from their an- 
cestors or have been thought worthy of for the 
deeds and exploits they have done in their life ; 
and here Mr. Badman has his, but such as vary 
from all men of worth, but so much the more 
agreeing with the merit of his doings ; they all 
have descended in state, he only as an abomin- 
able branch. His deserts are the deserts of 
sin ; and therefore the escutcheons of honour 
that he has are only that he died without hon- 



our and at his end became a fool. Thou shalt 
not be joined with them in burial. The seed 
of evil-doers shall never be renowned. 

The funeral pomp, therefore, of Mr. Badman 
is to wear upon his hearse the badges of a dis- 
honourable and wicked life, since his bones are 
full of the sins of his youth, which shall lie 
down, as Job says, in the dust with him ; nor 
is it fit that any should be his attendants, now 
at his death, but such as with him conspired 
against their own souls in their life — persons 
whose transgressions have made them infamous 
to all that have or shall know what they have 
done. 

Some notice, therefore, I have also here in 
this little discourse given the reader of them 
who were his confederates in his life and at- 
tendants at his death ; with a hint either of 
some high villainy committed by them, as also 
of those judgments that have overtaken and 
fallen upon them from the just and avenging 
hand of God. All which are things either 
fully known by me, as being eye and ear wit- 
ness thereto, or that I have received from such 
hands whose relations, as to this, I am bound 
to believe. And that the reader may know 
them from other things and passages herein 
contained, I have pointed at them with a 
finger, thus $3§~. 

Thirdly. The funerals of persons of quality 
have been solemnized with some suitable ser- 
mon at the time and place of their burial ; and 
that I am not come to as yet, having got no 
further than to Mr. Badman's death ; but for- 
asmuch as he must be buried after he hath be- 
come polluted before his beholders, I doubt not 
but some such that we read are appointed to 
be at the burial of Gog will do this work in 
my stead, such as shall leave him neither skin 
nor bone above ground, but shall set a sign by 
it till the buriers have buried it in the valley 
of Hamongog. Ezek. xxxix. 

Fourthly. At funerals there did use to be 
mourning and lamentations, but here also Mr. 
Badman differs from others ; his familiars can- 
not lament his departure, for they have not 
sense of his damnable state ; they rather ring 
him and sing him to hell in the sleep of death 
in which he goes thither. Good men count 
him no loss to the world ; his place can well 
be without him ; his loss is only his own, and 
it is too late for him to recover that damage or 
loss by a sea of bloody tears, could he shed 
them. Yea, God has said he will laugh at his 
destruction ; who, then, shall lament for him, 
saying, Ah ! my brother? He was but a stink- 



LIFE AND DEATH 



OF MR. B ADMAN. 



483 



ing weed in his life, nor was he better at all in 
his death. Such may well be thrown over the 
wall without sorrow when once God has pluck- 
ed them up by the roots in his wrath. 

Header, if thou art of the race, lineage, 
stock, or fraternity of Mr. Badman, I tell thee, 
before thou readest this book, thou wilt neither 
brook the author nor it, because he hath writ 
of Mr. Badman as he has. For he that con- 
demneth the wicked that die so passeth also 
the sentence upon the wicked that live. I 
therefore expect neither credit of nor counten- 
ance from thee for this narration of thy kins- 
man's life. 

For thy old love to thy friend, his ways, 
doings, &c, will stir up in thee enmity rather, 
in thy very heart, against me. I shall there- 
fore incline to think of thee that thou wilt 
rend, burn, or throw it away in contempt; 
yea, and wish also that for writing so notorious 
a truth some mischief may befall me. I look 
also to be loaded by thee with disdain, scorn 
and contempt; yea, that thou shouldest rail- 
ingly and vilifying say I lie, and am a bespat- 
terer of honest men's lives and deaths. For 
Mr. Badman, when himself was alive, could 
not abide to be counted a knave, (though his 
actions told all that went by that indeed he 
was such an one.) How, then, should his 
brethren that survive him, and that tread in 
his very steps, approve of the sentence that by 
this book is pronounced against him? Will 
they not rather imitate Korah, Dathan, and 
Abiram's friends — even rail at me for con- 
demning him, as they did at Moses for doing 
execution ? 

I know it is ill puddling in the cockatrice's 
den, and that they run hazards that hunt the 
wild boar. The man also that writeth Mr. 
Badman's life had need be fenced with a coat 
of mail and with the staff of a spear, for that 
his surviving friends will know what he doth ; 
but I have ventured to do it, and to play, at 
this time, at the hole of these asps; if they 
bite, they bite; if they sting, they sting. 
Christ sends his lambs into the midst of 
wolves, not to do like them, but to suffer by 
them for bearing plain testimony against their 
bad deeds ; but had one not need to walk with 
a guard and to have a sentinel stand at one's 
door for this? Verily, the flesh would be 
glad of such help ; yea, a spiritual man, could 
he tell how to get it. Acts xxiii. But I am 
stripped naked of these, and yet am com- 
manded to be faithful in my service for Christ. 
Well, then, I have spoken what I have spoken, 



and now come on me what will. Job xii. 13. 
True, the text says, "Rebuke a scorner, and 
he will hate thee; and that he that reproveth 
a wicked man, getteth himself a blot and 
shame;" but what then? Open rebuke is 
better than secret love, and he that receives it 
shall find it so afterwards. 

So, then, whether Mr. Badman's friends 
shall rage or laugh at what I have writ, I 
know the better end of the staff is mine. My 
endeavour is to stop an hellish course of life 
and to save a soul from death, (James v.:) and 
if for so doing I meet with envy from them 
from whom in reason I should have thanks, I 
must remember the man in the dream that 
cut his way through his armed enemies, and 
so got into the beauteous palace; — I must, I 
say, remember him, and do myself likewise. 

Yet four things I w 7 ill propound to the con- 
sideration of Mr. Badman's friends before I 
turn my back upon them : 

1. Suppose that there be a hell in very 
deed — not that I do question it, any more 
than I do whether there be a sun to shine, 
but I suppose it for argument's sake with Mr. 
Badman's friends — I say, suppose there be an 
hell, and that, too, such an one as the Scrip- 
ture speaks of — one at the remotest distance 
from God and life eternal — one where the 
worm of a guilty conscience never dies, and 
w T here the fire of the wrath of God is not 
quenched. 

Suppose, I say, that there is such an hell, 
prepared of God (as there is indeed) for the 
body and soul of the ungodly w r orld after this 
life to be tormented in ; — I say, do but wdth 
thyself suppose it, and then tell me, is it not 
prepared for thee, thou being a wicked man ? 
Let thy conscience speak, I say ; is it not pre- 
pared for thee, thou being an ungodly man? 
And dost thou think, wast thou there now, 
that thou art able to wrestle with the judg- 
ment of God? Why then do the fallen angels 
tremble there? Thy hands cannot be strong 
nor can thy heart endure in that day when 
God shall deal with thee. Ezek. xxii. 14. 

2. Suppose that some one that is now a soul 
in hell for sin was permitted to come hither 
again to dwell, and that they had a grant also 
that upon amendment of life next time they 
die to change that place for heaven and glory, 
what say est thou, O wicked man? Would 
such an one (thinkest thou) run again into the 
same course of life as before, and venture the 
damnation that for sin he had already been in? 
Would he choose again to lead that cursed 



484 



BUNYAN'S COMPLETE WORKS. 



life that afresh would kindle the flames of 
hell upon him, and that would bind him under 
the heavy wrath of God? Oh he would not, 
he would not; the 16th of Luke insinuates it; 
yea, reason itself, awake, would abhor it, and 
tremble at such a thought. 

3. Suppose, again, that thou that livest and 
rollest in thy sin, and that as yet hast known 
nothing but the pleasure thereof, shouldest be 
an angel conveyed to some place where, with 
convenience from thence, thou mightest have 
a view of heaven and hell — of the joys of the 
one, and the torments of the other; — I say, 
suppose that from thence thou mightest have 
such a view thereof as would convince thy 
reason that both heaven and hell are such 
realities as by the word they are declared to be, 
wouldest thou (thinkest thou?) when brought 
to thy home again, choose to thyself thy 
former life — to wit, to return to thy folly 
again? No; if belief of what thou sawest re- 
mained with thee, thou wouldest eat fire and 
brimstone first. 

4. I will propound again. Suppose that 
there was amongst us such a law (and such a 
magistrate to inflict the penalty) that for every 
open wickedness committed by thee so much 
of thy flesh should, with burning pincers, be 
plucked from thy bones ; wouldest thou then 
go on in thy open way of lying, swearing, and 
whoring as thou with delight doest now? 
Surely, surely no. The fear of the punish- 
ment would make thee forbear, yea, would 
make thee tremble, even when thy lusts were 
powerful, to think what a punishment thou 
wast sure to sustain so soon as the pleasure 
was over. But" oh the folly, the madness, the 
desperate madness, that is in the hearts of Mr. 
Badman's friends, who, in despite of the 
threatenings of an holy and sin -avenging God, 
and of the outcries and warning of all good 
men, yea, that will in despite of the groans 
and torments of those that are now in hell for 
sin, (Luke xiv. 24, 28,) go on in a sinful course 
of life, yea, though every sin is also a step of 
descent down to that infernal cave! Oh how 
true is that saying of Solomon ! — " The heart 
of the sons of men is full of evil, and mad- 
ness is in their heart while they live, and after 
that they go to the dead." Eccles. ix. 3. To 
the dead ! that is, to the dead in hell, to the 
damned dead — the place to which those that 
have died bad men are gone, and that those 
that live bad men are like to go to, when a 
little more sin, like stolen waters, hath been 
imbibed by their sinful souls. 



That which has made me publish this book 
is — 

1. For that wickedness like a flood is like to 
drown our English world ; it begins already to 
be above the tops of the mountains; it has al- 
most swallowed up all ; our youth, our middle 
age, old age, and all, are almost carried away 
of this flood. O debauchery, debauchery, 
what hast thou done in England ! Thou hast 
corrupted our young men, hast made our old 
men beasts ; thou hast deflowered our virgins 
and hast made matrons bawds ; thou hast made 
our earth to reel to and fro like a drunkard ; it 
is in danger to be removed like a cottage; yea, 
it is, because transgression is so heavy upon it, 
like to "fall and rise no more." Isa. xxiv. 20. 

Oh that I could mourn for England, and for 
the sins that are committed therein, even 
while I see that, without repentance, the men 
of God's wrath are about to deal with us, each 
having his slaughtering weapon in his hand. 
Ezek. ix. 1, 2. Well, I have written, and by 
God's assistance shall pray that this flood may 
abate in England; and could I but see the 
tops of the mountains above it, I should think 
that these waters were abating. 

2. It is the duty of those that can to cry out 
against this deadly plague ; yea, to lift up their 
voice as with a trumpet against it, that men 
may be awakened about it, fly from it, as from 
that which is the greatest of evils. Sin pulled 
angels out of heaven, pulls men down to hell 
and overthroweth kingdoms. Who that sees 
an house on fire will not give the alarm to 
them that dwell therein? Who that sees the 
land invaded will not set the beacons on a 
flame? Who that sees the devils, as roaring 
lions, continually devouring souls, will not 
make an outcry ? But, above all, when we see 
sin, sinful sin, swallowing up a nation, sinking 
of a nation, and bringing its inhabitants to 
temporal, spiritual, and eternal ruin, shall we 
not cry out and cry, "They are drunk, but not 
with wine ; they stagger, but not with strong 
drink ;" they are intoxicated with the deadly 
poison of sin, which will, if its malignity be 
not by wholesome means allayed, bring soul 
and body, and estate and country, and all, to 
ruin and destruction ? 

3. In and by this my outcry I shall deliver 
myself from the ruins of them that perish ; for 
a man can do no more in this matter — I mean 
as man in my capacity — than to detect and 
condemn the wickedness, warn the evil-doer 
of the judgment, and fly therefrom myself. 
But oh that I might not only deliver myself! 



LIFE AND DEATH OF ME. B ADM AN 



485 



Oli Unit many would hear and turn at this cry 
from sin, that they may be secured from the 
death and judgment that attend it ! 

Why I have handled the matter in this 
method is best known to myself; and why I 
have concealed most of the names of the per- 
sons whose sins or punishments I here and 
there in this book make relation of, is — 

1. For that neither the sins nor judgments 
were all alike open; the sins of some were 
committed and the judgments executed for 
them only in a corner. Not to say that I 
could not learn some of their names, for could 
I, I should not have made them public, for this 
reason : 

2. Because I would not provoke those of 
their relations that survive them ; I would not 
justly provoke them ; and yet, as I think I 
should, should I have entailed their punish- 
ment to their sins, and both to their names, 
and so have turned them into the world. 

3. Nor would I lay them under any disgrace 
and contempt, which would, as I think, un- 
avoidably have happened unto them, had I 
withal inserted their names. 

As for those whose names I mention, their 
crimes or judgments were manifest — public 
almost as anything of that nature that hap- 
peneth to mortal men. Such therefore have 
published their own shame by their sin, and 
God his anger by taking of open vengeance. 

As Job says, "God has struck them as 
wicked men in the open sight of others." Job 
xxxiv. 26. So that I cannot conceive, since 
their judgment was so conspicuous, that my 
admonishing thereof should turn to their det- 
riment; for the publishing of these things are, 
so far as relation is concerned, intended for 
remembrances, that they may also bethink 
themselves, repent, and turn to God, lest the 
judgments of their sins should prove heredi- 
tary. For the God of heaven hath threatened 
to visit the iniquity of the fathers upon the 
children, if they hate him, to the third and 
fourth generation. Ex. xx. 5. 

Nebuchadnezzar's punishment for his pride, 
(for he was for his sin driven from his kingly 
dignity, and from among men too, to eat grass 
like an ox and to company with the beasts,) 
Daniel did not stick to tell Belshazzar, his son, 
to his face thereof, nor to publish it, that it 
might be read and remembered by the gener- 
ations to come. The same may be said of 
Judas and Ananias, etc., for their sin and 
punishment were known to all the dwellers at 
Jerusalem. Acts v. 1. 



Nor is it a sign but of a desperate impen- 
itence and hardness of heart when the offspring 
or relations of those who have fallen by open, 
fearful, and prodigious judgments for their sin 
shall overlook, forget, pass by, or take no no- 
tice of such outgoings of God against them 
and their house. Thus Daniel aggravates 
Belshazzar's crime for that he hardened his 
heart in pride, though he knew that for that 
very sin and transgression his father was 
brought down from his height and made to be 
a companion for asses. And thou his son, 
Belshazzar," says he, "hast not humbled 
thy heart, though thou knewest all this." Dan. 
v. A home reproof indeed, but home is most 
fit for an open and continued transgression. 

Let those, then, that are the offspring or re- 
lations of such who by their own sin and the 
dreadful judgments of God are made to be- 
come a sign, (Deut. xvi. 9, 10,) having been 
swept as dung from off the face of the earth, 
beware, lest when judgment knocks at their 
door for their sins, as it did before at the door 
of their progenitors, it falls also with as heavy 
a stroke as on them that went before them ; 
lest, I say, they in that day, instead of finding 
mercy, find, for their high, daring and judg- 
ment-affronting sins, judgment without mercy. 

To conclude : Let those that would not die 
Mr. Badman's death take heed of Mr. Bad- 
man's ways, for his ways bring to his ends ; 
wickedness will not deliver him that is given 
to it, though he should cloak all with a pro- 
fession of religion. 

If it was a transgression of old for a man to 
wear a woman's apparel, surely it is a trans- 
gression now for a sinner to wear a Christian 
profession for a cloak. Wolves in sheep's 
clothing swarm in England this day — wolves 
both as to doctrine and as to practice too. 
Some men make a profession, I doubt not, on 
purpose that they may twist themselves into a 
trade and thence into an estate, yea, and if 
need be, into an estate knavishly by the ruin 
of their neighbour. Let such take heed, for 
those that do such things have the greater 
damnation. 

Christian, make thy profession shine by a 
conversation according to the Gospel, or else 
thou wilt damnify religion, bring scandal to 
thy brethren, and give offence to the enemies ; 
and it would be better that a millstone was 
hanged about thy neck, and that thou, so 
adorned, was cast into the bottom of the sea, 
than so to do. 

Christian, a profession according to the 



486 



BUNYAN'S COMPLETE WORKS. 



Gospel is in these days a rare thing; seek, 
then, after it, put it on, and keep it without 
spot and (as becomes thee) white and clean, 
and thou shalt be a rare Christian. 

The prophecy of the last time is that pro- 
fessing men (for so I understand the text) 
shall be many of them base, (2 Tim. iii. ;) but 
continue thou in the things that thou hast 
learned, not of wanton men nor of licentious 
times, but of the word and doctrine of God — 



that is, according to godliness — and thou shalt 
walk with Christ in white. 

Now, God Almighty give his people grace, 
not to hate or malign sinners, nor yet to 
choose any of their ways, but to keep them- 
selves pure from the blood of all men, by 
speaking and doing according to that name 
and those rules that they profess to know and 
love, for Jesus Christ's sake. 

JOHN BUNYAN. 



LIFE AND DEATH OF MR. BADMAN. 



Wiseman. Good-molTow, my good neigh- 
bour, Mr. Attentive ; whither are you walking 
so early this morning ? Methinks you look as 
if you were concerned about something more 
than ordinary. Have you lost any of your 
cattle, or what is the matter ? 

Attentive. Good sir, good-morrow to you. I 
have not as yet lost aught, but yet you give a 
right guess of me, for I am, as you say, con- 
cerned in my heart, but it is because of the 
badness of the times. And, sir, you, as all 
our neighbours know, are a very observing 
man; pray, therefore, what do you think of 
them? 

Wiseman. Why, I think, as you say — to wit, 
that they are bad times, and bad they will be 
until men are better, for they are bad men 
that make bad times ; if men therefore should 
mend, so would the times. It is a folly to look 
for good days so long as sin is so high and 
those that study its nourishment so many. 
God bring it down, and those that nourish 
it to repentance, and then, my good neigh- 
bour, you will be concerned not as you are 
now. Now you are concerned because times 
are so bad, but then you will be so because 
times are so good ; now you are concerned so 
as to be perplexed, but then you will be con- 
cerned so as to lift up your voice with shout- 
ing ; for I dare say, could you see such days, 
they would make you shout. 

Attentive. Ay, so they would ; such times I 
have longed for, such times I have prayed for, 
but I fear they will be worse before they be 
better. 

Wiseman. Make no conclusion, man, for He 
that hath the hearts of men in his hand can 
change them from worse to better, and so bad 
times into good. God gives long life to them 
that are good, and especially to those of them 
that are capable of doing him service in the 
world. The ornament and beauty of this 
lower world, next to God and his wonders, are 
the men that spangle and shine in godliness. 



Now as Mr. Wiseman said this he gave a 
great sigh. 

Attentive. Amen, amen! But why, good sir, 
do you sigh so deeply? Is it for aught else 
than that for the which, as you have perceived, 
I myself am concerned ? 

Wiseman. I am concerned with you for the 
badness of the times, but that was not the 
cause of that sigh, of which, I see, you take 
notice. I sighed at the remembrance of the 
death of that man for whom the bell tolled at 
our town yesterday. 

Attentive. Why, I trow Mr. Goodman, your 
neighbour, is not dead? Indeed, I did hear 
that he had been sick. 

Wiseman. No, no, it is not he. Had it been 
he, I could not but have been concerned, but 
yet not as I am concerned now. If he had 
died, I should only have been concerned that 
the world had lost a light, but the man that I 
am concerned for now was one that never was 
good ; therefore such a one who is not dead 
only, but damned. He died that he might 
die, he went from life to death, and then from 
death to death, from death natural to death 
eternal. And as he spake this the water stood 
in his eyes. 

Attentive. Indeed to go from a deathbed to 
hell is a fearful thing to think on. But, good 
neighbour Wiseman, be pleased to tell me 
who this man was, and why you conclude him 
so terrible in his death. 

Wiseman. Well, if you can stay, I will tell 
you who he was and why I conclude thus con- 
cerning him. 

Attentive. My leisure will admit me to stay, 
and I am willing to hear you out. And I 
pray God your discourse may take hold on my 
heart, that I may be bettered thereby. 

So they agreed to sit down under the tree. 
Then Mr. Wiseman proceeded as followeth. 

Wiseman. The man that I mean is one Mr. 
Badman ; he has lived in our town a great 
while, and now, as I said, he is dead. But the 

487 



488 



BTJNYAN'S COMPLETE WORKS. 



reason of my being concerned at his death is 
not for that he was at all related to me, or for 
that any good conditions died with him,ibr he 
was far from them, but for that, as I greatly 
fear, he hath, as was hinted before, died two 
deaths at once. 

Attentive. I perceive what you mean by two 
deaths at once ; and to speak truth it is a fear- 
ful thing thus to have ground to think of any ; 
for although the death of the ungodly and sin- 
ners is laid to heart but of few, yet to die in 
such a state is more dreadful and fearful than 
any man can imagine. Indeed, if a man had 
no soul, if his state was not truly immortal, 
the matter would not be so much ; but for a 
man to be so disposed of by his Maker as to be 
appointed a sensible being for ever, and for 
him to fall into the hands of avenging justice, 
that will be always, to the utmost extremity 
that his sin deserveth, punishing of him in the 
dismal dungeon of hell, this must needs be 
unutterably sad and lamentable. 

Wiseman. There is no man, I think, that is 
sensible of the worth of one soul but must, 
when he hears of the death of unconverted 
men, be stricken with sorrow and grief, be- 
cause, as you said well, that man's state is such 
that he has a sensible being for ever. For it 
is sense that makes punishment heavy. But 
yet sense is not all that the damned have ; they 
have sense and reason too ; so then, as sense 
receiveth punishment with sorrow, because it 
feels and bleeds under the same, so by reason, 
and the exercise thereof in the midst of tor- 
ment, all present affliction is aggravated, and 
that three manner of ways : 

1. Keason will consider thus with himself : 
For what am I thus tormented? And will 
easily find it is for nothing but that base and 
filthy thing, sin ; and now will vexation be 
mixed with punishment, and that will greatly 
heighten the affliction. 

2. Reason will consider thus with himself : 
How long must this be my state ? And will 
soon return to himself this answer : This must 
be my state for ever and ever. Now this will 
greatly increase the torment. 

3. Keason will consider thus with himself : 
What have I lost more than present ease and 
quiet by my sins that I have committed ? And 
will quickly return himself this answer : I have 
lost communion with God, Christ, saints and 
angels, and a share in heaven and eternal life. 
And this also must needs greatly add to the 
misery of poor damned souls. And this is the 
case of Mr. Badman. 



Attentive. I feel my heart even shake at the 
thoughts of coming into such a state. Hell ! 
who knows that is yet alive what the torments 
of hell are ? This word hell gives a very dread- 
ful sound. 

Wiseman. Ay, so it does in the ears of him 
that has a tender conscience. But if, as you 
say, and that truly, the very name of hell is so 
dreadful, what is the place itself, and what are 
the punishments that are there inflicted, and 
that without the least intermission, upon the 
souls of damned men for ever and ever ! 

Attentive. Well, but passing this, my leisure 
will permit me to stay, and therefore pray tell 
me what it is that makes you think that Mr. 
Badman is gone to hell ? 

Wiseman. I will tell you. But first, do you 
know which of the Badmans I mean ? 

Attentive. Why, was there more of them 
than one? 

Wiseman. Oh yes, a great many, both broth- 
ers and sisters, and yet all of them the chil- 
dren of godly parents — the more, a great deal, 
is the pity. 

Attentive. Which of them, therefore, was it 
that died? 

Wiseman. The eldest, old in years and old 
in sin ; but the sinner that dies an hundred 
years old shall be accursed. 

Attentive. Well, but what makes you think 
he is gone to hell ? 

Wiseman. His wicked life and fearful death, 
especially since the manner of his death was 
so corresponding with his life. 

Attentive. Pray let me know the manner of 
his death if yourself did perfectly know it. 

Wiseman. I was there when he died, but I 
desire not to see another such man, while I 
live, die in such sort as he did. 

Attentive. Pray therefore let me hear it. 

Wiseman. You say you have leisure and can 
stay, and therefore, if you please, we will dis- 
course even orderly of him. First, we will 
begin with his life, and then proceed to his 
death, because a relation of the first may the 
more affect you when you shall hear of the 
second. 

Attentive. Did you then so well know his 
life? 

Wiseman. I knew him of a child. I was a 
man when he was but a boy ; and I made a 
special observation of him from first to last. 

Attentive. Pray then let me hear from you 
an account of his life, but be as brief as you 
can, for I long to hear of the manner of his 
death. 



LIFE AND DEATH 



OF ME. B ADM AN. 



489 



Wiseman. I will endeavour to answer your 
desires ; and first, I will tell you that from a 
child lie was very bad ; his very beginning was 
ominous, and presaged that no good end was 
in likelihood to follow thereupon. There were 
several sins that he was given to when he was 
but a little one, that manifested him to be 
notoriously infected with original corruption ; 
for I dare say he learned none of them of his 
father and mother, nor was he admitted to go 
much abroad among other children that were 
vile, to learn to sin of them ; nay, contrariwise, 
if at any times he did get abroad amongst 
others, he would be as the inventor of bad 
words and an example in bad actions. To 
them all he used to be, as we say, the ring- 
leader and master sinner from a child. 

Attentive. This was a bad beginning indeed, 
and did demonstrate that he was, as you say, 
polluted, very much polluted, with original 
corruption. For, to speak my mind freely, I 
do confess that it is mine opinion that children 
come polluted with sin into the world, and 
that ofttimes the sins of their youth, especially 
while they are very young, are rather by vir- 
tue of indwelling sin than by examples that 
are set before them by others; not but that 
they learn to sin by example too, but example 
is not the root, but rather the temptation to 
wickedness. The root is sin within ; for from 
within, out of the heart of man, proceedeth sin. 

Wiseman. I am glad to hear that you are 
of this opinion, and to confirm what you have 
said by a few hints from the word : Man in 
his birth is compared to an ass (an unclean 
beast) and to a wretched infant in its blood ; 
besides, all the first-born of old that were of- 
fered unto the Lord were to be redeemed at 
the age of a month, and that was before they 
were sinners by imitation. The Scripture also 
afnrmeth that by the sin of one judgment came 
upon all ; and renders this reason, " for that 
all have sinned ; " nor is that objection worth a 
rush, that Christ by his death has taken away 
original sin. First, Because it is scriptureless. 
Secondly, Because it makes them incapable of 
salvation by Christ, for none but those that in 
their own persons are sinners are to have sal- 
vation by him. Many other things might be 
added, but between persons so well agreed as 
you and I are these may suffice at present ; but 
when an antagonist comes to deal with us about 
this matter, then we have for him often other 
strong arguments if he be an antagonist worth 
the taking notice of. 

Attentive. But, as was hinted before, he used 



to be ringlcading sinner or the master of mis- 
chief among other children, yet these are but 
generals ; pray therefore tell me in particular 
what were the sins of his childhood? 

Wiseman. I will so. When he was but a 
child he was so addicted to lying that his pa- 
rents scarce knew when to believe he spake 
true ; yea, he would invent, tell, and stand to 
the lies that he invented and told, and that 
with such an audacious face that one might 
even read in his very countenance the symp- 
toms of an hard and desperate heart this 
way. 

Attentive. This was an ill beginning indeed, 
and argueth that he began to harden himself 
in sin betimes. For a lie cannot be knowingly 
told and stood in (and I perceive that this was 
his manner of way in lying) but he must, as it 
were, force his own heart unto it. Yea, he 
must make his heart hard and bold to do it ; 
yea, he must be arrived to an exceeding pitch 
of wickedness thus to do, since all this he did 
against that good education that before you 
seemed to hint he had from his father and 
mother. 

Wiseman. The want of a good education, as 
you have intimated, is many times a cause why 
children do so easily so soon become bad, es- 
pecially when there is not only a want of that, 
but bad examples enough, as, the more is the 
pity, there is in many families ; by virtue of 
which poor children are trained up in sin and 
nursed therein for the devil and hell. But it 
was otherwise with Mr. Badman, for to my 
knowledge this his way of lying w r as a great 
grief to his parents, for their hearts were much 
dejected at this beginning of their son; nor 
did there want counsel and correction from 
them to him if that would have made him 
better. He wanted not to be told in my hear- 
ing, and that over and over and over, " That 
all liars should have their part in the lake that 
burns with fire and brimstone," and that who- 
soever loveth and maketh a lie should not have 
any part in the new and heavenly Jerusalem ; 
but all availed nothing with him. When a 
fit or an occasion to lie came upon him, he 
would invent, tell, and stand to his lie as stead- 
fastly as if it had been the biggest of truths 
that he told, and that with that hardening of 
his heart and face that it would be to those 
who stood by a wonder. Nay, and this he 
would do when under the rod of correction, 
which is appointed by G od for parents to use, 
that thereby they might keep their children 
from hell. 



490 



JBUNYAN'S COMPLETE WORKS. 



Attentive. Truly it was, as I said, a bad be- 
ginning, he served the devil betimes ; yea, he 
became nurse to one of his brats, for a spirit' 
of lying is the devil's brat ; " For he is a liar, 
and the father of it." 

Wiseman. Right! he is the father of it in- 
deed. A lie is begot by the devil as the father, 
and is brought forth by the wicked heart as the 
mother ; wherefore another Scripture also saith, 
" Why hath Satan filled thy heart to lie?" &c. 
Yea, he calleth the heart that is big with a lie 
an heart that hath conceived — that is, by the 
devil. " Why hast thou conceived this thing 
in thy heart ? Thou hast not lied unto men, 
but unto God." True, his lie was a lie of the 
highest nature, but every lie hath the same 
father and mother as had the lie last spoken 
of ; " For he is a liar, and the father of it." 
A lie, then, is a brat of hell, and it cannot be 
in the heart before the person has committed 
a kind of spiritual adultery with the devil. 
That soul, therefore, that telleth a known lie 
has lain with and conceived it by lying with 
the devil, the only father of lies. For a lie 
has only one father and mother, the devil and 
the heart. No marvel, therefore, if the hearts 
that hatch and bring forth lies be so much of 
complexion with the devil. Yea, no marvel 
though God and Christ have so bent their word 
against liars ; a liar is wedded to the devil him- 
self. 

Attentive. It seems a marvellous thing in 
mine eyes that since a lie is the offspring of 
the devil, and since a lie brings the soul to the 
very den of devils — to wit, the dark dungeon 
of hell — that men should be so desperately 
wicked as to accustom themselves to so hor- 
rible a thing. 

Wiseman. It seems also marvellous to me, 
especially when I observe for how little a mat- 
ter some men will study, contrive, make, and 
tell a lie. You shall have some that will lie 
it over and over, and that for a penny profit ; 
yea, lie, and stand in it, although they know 
that they lie ; yea, you shall have some men 
that will not stick to tell lie after lie, though 
themselves get nothing thereby. They will 
tell lies in their ordinary discourse with their 
neighbours ; also their news, their jests, and 
their tales must needs be adorned with lies, or 
else they seem to bear no good sound to the 
ear, nor show much to the fancy of him to 
whom they are told. But, alas! what will 
these liars do when for their lies they shall be 
tumbled down into hell, to that devil that did 
beget those lies in their heart, and so be tor- 



mented by fire and brimstone with him, and 
that for ever and ever, for their lies ? 

Attentive. Can you not give one some ex- 
amples of God's judgments upon liars, that 
one may tell them to liars when one hears 
them lie, if perhaps they may by the hearing 
thereof be made afraid and ashamed to lie? 

Wiseman. Examples! Why, Ananias and 
his wife are examples enough to put a stop, 
one would think, to a spirit addicted thereto, 
for they both were stricken down dead for tell- 
ing a lie, and that by God himself, in the midst 
of a company of people. But if God's threat- 
ening of liars with hell-fire and with the loss 
of the kingdom of heaven will not prevail 
with them to leave off to lie and make lies, it 
cannot be imagined that a relation of temporal 
judgments that have swept liars out of the 
world heretofore should do it. Now, as I said, 
this lying was one of the first sins that Mr. 
Badman was addicted to, and he could make 
them and tell them fearfully. 

Attentive. I am sorry to hear this of him, 
and so much the more because, as I fear, this 
sin did not reign in him alone ; for usually one 
that is accustomed to lying is also accustomed 
to other evils besides; and if it were not so 
also with Mr. Badman, it would indeed be a 
wonder. 

Wiseman. You say true : the liar is a cap- 
tive slave of more than the spirit of lying; 
and therefore this Mr. Badman, as he was a 
liar from a child, so he was also much given 
to pilfer and steal; so that what he could, as 
we say, handsomely lay his hands on, that was 
counted his own, whether they were the things 
of his fellow-children, or if he could lay hold 
of any thing at a neighbour's house he would 
take it away; you must understand me of 
trifles, for, being yet but a child, he attempted 
no great matter, especially at first. But yet as 
he grew up in strength and ripeness of wit, so 
he attempted to pilfer and steal things still of 
more value than at first. He took at last great 
pleasure in robbing of gardens and orchards, 
and as he grew up to steal pullen from the 
neighbourhood; yea, what was his father's 
could not escape his fingers ; all was fish that 
came to his net, so hardened at last was he in 
this mischief also. 

Attentive. You make me wonder more and 
more. What! play the thief too! What! 
play the thief so soon! He could not but 
know, though he was but a child, that what he 
took from others was none of his own. Be- 
sides, if his father was a good man, as you say, 



LIFE AND DEATH 



OF MR. BAD MAN. 



491 



it could not be but he must also hear from him 
that to steal was to transgress the law of God, 
and so to run the hazard of eternal damnation. 

Wiseman. His father was not wanting to use 
the means to reclaim him, often urging, as I 
have been told, that saying in the law of 
Moses, "Thou shalt not steal;" and also that, 
" That is the curse that goeth forth over the face 
of the whole earth, for every one that stealeth 
shall be cut off," &c. The light of nature also, 
though he was little, must needs show him 
that what he took from others was not his own, 
and that he would not willingly have been 
served so himself. But all was to no purpose ; 
let father and conscience say what they would 
to him, he would go on, he was resolved to go 
on, in his wickedness. 

Attentive. But his father would, as you inti- 
mate, sometimes rebuke him for his wicked- 
ness ; pray how would he carry it then ? 

Wiseman. How! why, like a thief that is 
found. He would stand gloating and hanging 
down his head in a sullen, pouching manner, 
(a body might read, as we used to say, the pic- 
ture of ill luck in his face,) and when his 
father did demand his answer to such ques- 
tion concerning his villainy, he would grum- 
ble and mutter at him, and that should be all 
that he could get. 

Attentive. But you said that he would also 
rob his father ; methinks that was an unnatural 
thing. 

Wiseman. Natural or unnatural, all is one to 
a thief. Besides, you must think that he had 
likewise companions to whom he was, for the 
wickedness that he saw in them, more firmly 
knit than either to father or mother. Yea, 
and what had he cared if father and mother 
had died of grief for him? Their death would 
have been, as he would have counted, great 
release and liberty to him; for the truth is, 
they and their counsel was his bondage ; yea, 
and if I forget not, I have heard some say 
that when he was at times among his com- 
panions he would greatly rejoice to think that 
his parents were old and could not live long, 
and then, quoth he, I shall be mine own man, 
to do what I list without their control. 

Attentive. Then it seems he counted that 
robbing of his parents was no crime? 

Wiseman. None at all; and therefore he fell 
directly under that sentence, "Whoso robbeth 
his father or his mother, and saith it is no 
transgression, the same is the companion of a 
destroyer." And for that he set so light by 
them as to their persons and counsels, it was a 



sign that at present he was of a very abom- 
inable spirit, and that some judgment awaited 
to take hold of him in time to come. 

Attentive. But can you imagine what it was — 
I mean, in his conceit, (for I speak not now of 
the suggestions of Satan, by which doubtless 
he was put on to do these things,) — I say, what 
it should be in his conceit that should make 
him think that this his manner of pilfering and 
stealing was no great matter? 

Wiseman. It was for that the things that he 
stole were small: to rob orchards and gar- 
dens, and to steal pullen and the like, these he 
counted tricks of youth, nor would he be beat 
out of it by all that his friends could say. 
They would tell him that he must not covet or 
desire (and yet to desire is less than to take) 
even any thing, the least thing, that was his 
neighbour's, and that if he did it would be a 
transgression of the law T ; but all was one to 
him; what through the wicked talk of his 
companions and the delusion of his own cor- 
rupt heart, he would go on in his pilfering 
course, and where he thought himself secure 
would talk of and laugh at it when he had 
done. 

fggg~ Attentive. Well, I heard a man once, 
when he was upon the ladder with a rope about 
his neck, confess (when ready to be turned off 
by the hangman) that that which had brought 
him to that end was his accustoming of him- 
self, when young, to pilfer and steal small 
things. To my best remembrance he told us 
that he began the trade of a thief by stealing 
of pins and of points ; and therefore did fore- 
warn all the youth that then were gathered 
together to see him die to take heed of begin- 
ning, though but with little sins, because by 
tampering at first with little ones way is made 
for the commission of bigger. 

Wiseman. Since you are entered upon stories, 
I also will tell you one ; the which, though I 
heard it not with mine own ears, yet my author 
I dare believe. It is concerning one old Tod, 
that was hanged about twenty years ago or 
more at Hertford for being a thief. The story 
is this : 

At a summer assizes holden at Hertford, 
w T hile the judge was sitting upon the bench, 
comes this old Tod into the court, clothed in a 
green suit, with his leathern girdle in his hand, 
his bosom open, and all on a muck of sweat, as 
if he had run for his life ; and being come in, 
he spake aloud as follows. My lord, said he, 
here is the veriest rogue that breathes upon 
the face of the earth. I have been a thief 



492 



BUNYAN'S COMPLETE WORKS. 



from a child ; when I was but a little one I 
gave myself to rob orchards and to do other 
such like wicked things, and I have continued 
a thief ever since. My lord, there has not 
been a robbery committed these many years, 
within so many miles of this place, but I have 
either been at it or privy to it. 

The judge thought this fellow was mad, but 
after some conference with some of the justices 
they agreed to indict him ; and so they did of 
several felonious actions, to all which he 
heartily confessed guilty, and so was hanged 
with his wife at the same time. 

Attentive. This is a remarkable story indeed, 
and you think it is a true one ? 

Wiseman. It is not only remarkable, but pat 
to our purpose. This thief, like Mr. Badman, 
began his trade betimes ; he began, too, where 
Mr. Badman began, even at robbing of orchards 
and other such things, which brought him, as 
you may perceive, from sin to sin, till at last it 
brought him to the public shame of sin, which 
is the gallows. 

As for the truth of this story, the relater 
told me that he was at the same time himself 
in the court, and stood within less than two 
yards of old Tod when he heard him aloud to 
utter the words. 

Attentive. These two sins of lying and steals 
ing were a bad sign of an evil end. 

Wiseman. So they were ; and yet Mr. Bad- 
man came not to his end like old Tod, though 
I fear to as bad, nay, worse than was that 
death of the gallows, though less discerned by 
spectators ; but more of that by and by. But 
you talk of these two sins as if these were all 
that Mr. Badman was addicted to in his youth. 
Alas, alas ! he swarmed with sins, even as a 
beggar does with vermin, and that when he 
was a boy. 

Attentive. Why, what other sins was he 
addicted to — I mean while he was but a 
child? 

Wiseman. You need not ask to what other 
sins was he, but to what other sins was he not, 
addicted — that is, of such as suited with his 
age; for a man may safely say that nothing 
that was vile came amiss to him if he was but 
capable to do it. Indeed, some sins there be 
that childhood knows not how to be tampering 
with ; but I speak of sins that he was capable 
of committing, of which I will nominate two 
or three more. 

And, first. He could not endure the Lord's 
day, because of the holiness that did attend it ; 
the beginning of that day was to him as if he 



was going to prison, (except he could get out 
from his father and mother, and lurk in by- 
holes among his companions until holy duties 
were over.) Reading the Scriptures, hearing 
sermons, godly conference, repeating of ser- 
mons and prayer were things that he could not 
away with ; therefore, if his father on such 
days (as often he did, though sometimes not- 
withstanding his diligence he would be sure to 
give him the slip) did keep him strictly to the 
observation of the day, he would plainly show 
by all carriages that he was highly discontent 
therewith; he would sleep at duties, would 
talk vainly with his brothers, and, as it were,, 
think every godly opportunity seven times as 
long as it was, grudging till it was over. 

Attentive. This his abhorring of that day was 
not, I think, for the sake of the day itself, for 
as it is a day it is nothing else but as other 
days of the week ; but I suppose that the rea- 
son of his loathing of it was for that God hath 
put sanctity and holiness upon it, also because 
it is the day above all the days of the week 
that ought to be spent in holy devotion, in re- 
membrance of our Lord's resurrection from 
the dead. 

Wiseman. Yes, it was therefore that he was 
such an enemy to it, even because more re- 
straint was laid upon him on that day from his 
own ways than were possible should be laid 
upon him on all others. 

Attentive. Doth not God, by instituting of a 
day unto holy duties, make great proof how the 
hearts and inclinations of poor people do stand 
to holiness of heart and a conversation in holy 
duties ? 

Wiseman. Yes, doubtless ; and a man shall 
show his heart and his life, what they are, more 
by one Lord's day than by all the days of the 
week besides ; and the reason is, because on the 
Lord's day there is a special restraint laid upon 
man, as to thoughts and life, more than upon 
other days of the week besides. Also, men 
are enjoined on that day to a stricter perform- 
ance of holy duties, and restraint of worldly 
business, than upon other days they are; 
wherefore, if their hearts incline not naturally 
to good, now they will show it, now they will 
appear what they are. The Lord's day is a 
kind of an emblem of the heavenly Sabbath 
above, and it makes manifest how the heart 
stands to the perpetuity of holiness, more than 
to be found in a transient duty does. 

On other days a man may be in and out of 
holy duties, and all in a quarter of an hour ; 
but now, the Lord's day is, as it were, a day 



LIFE AND DEATH 



OF MR. B ADM AN. 



493 



that enjoins to one perpetual duty of holiness 
— "Remember that thou keep holy the Sab- 
bath-day," (which by Christ is not abrogated, 
but changed into the first of the week;) not as 
it was given in particular to the Jews, but as 
it was sanctified by him from the beginning 
of the world— and therefore is a great proof of 
the frame and temper of a man's heart, and 
does more make manifest to what he is in- 
clined than doth his other performance of 
duties; therefore God puts great difference 
between them that truly call (and walk in) 
this day as holy and count it honourable, upon 
the account that now they have an opportu- 
nity to show how they delight to honour him, 
in that they have not only an hour, but a 
whole day to show it in ; — I say, he puts great 
difference between these and that other sort 
that say, When will the Sabbath be gone, that 
we may be at our worldly business? The first 
he calleth a blessed man, but brandeth the 
other for an unsanctified worldling. And in- 
deed, to delight ourselves in God's service 
upon his holy days gives a better proof of a 
sanctified nature than to grudge at the coming 
and to be weary of the holy duties of such 
days, as Mr. Badman did. 

Attentive. There may be something in what 
you say, for he that cannot abide to keep one 
day holy to God, to be sure he hath given a 
sufficient proof that he is an unsanctified 
man ; and as such what should he do in 
heaven, that being the place where a per- 
petual sabbath is to be kept to God? — I say, 
to be kept for ever and ever. And for aught 
I know, one reason why one day in seven 
hath been by our Lord set apart unto holy 
duties for men may be to give them convic- 
tion that there is enmity in the hearts of sin- 
ners to the God of heaven, for he that hateth 
holiness hateth God himself. They pretend 
to love God, and yet love not a holy day, and 
yet love not to spend that day in one continued 
act of holiness to the Lord ; they had as good 
say nothing as to call him, Lord, Lord ! and 
yet not do the things that he says. And this 
Mr. Badman was such a one ; he could not 
abide this day nor any of the duties of it. 
Indeed, when he could get from his friends, 
and so spend it in all manner of idleness and 
profaneness, then he would be pleased well 
enough ; but what was this but a turning the 
day into night, or other than taking an opportu- 
nity, at God's forbidding to follow our callings, 
to solace and satisfy our lusts and delights of 
the flesh ? I take the liberty to speak thus of 



Mr. Badman, upon a confidence of what you, 
sir, have said of him is true. 

Wiseman. You need not to have made that 
apology for your censuring of Mr. Badman, 
for all that knew him will confirm what you 
say of him to be true. He could not abide 
either that day or any thing else that had 
the stamp or image of God upon it. Sin, 
sin, and to do the thing that was naught, was 
that which he delighted in, and that from a 
little child. 

Attentive. I must say again, I am sorry to 
hear it, and that for his own sake, and also for 
the sake of his relations, who must needs be 
broken to pieces with such doings as these ; 
for, for these things' sake comes the wrath of 
God upon the children of disobedience; and 
doubtless he must be gone to hell if he died 
without repentance ; and to beget a child for 
hell is sad for parents to think on. 

Wiseman. Of his dying, as I told you, I 
will give you a relation anon ; but now. we 
are upon his life, and upon the manner of his 
life in his childhood, even of the sins that 
attended him then, some of which I have 
mentioned already; and indeed I have men- 
tioned but some, for yet there are more to fol- 
low, and those not at all inferior to what you 
have already heard. 

Attentive. Pray what were they ? 
Wiseman. Why, he was greatly given, and 
that while a lad, to grievous swearing and 
cursing; yea, he then made no more of swear- 
ing and cursing than I do of telling my fin- 
gers ; yea, he w r ould do it without provocation 
thereto. He counted it a glory to swear and 
curse, and it was as natural to him as to eat, 
and drink, and sleep. 

Attentive. Oh what a young villain was this ! 
Here is, as the apostle says, a yielding of 
members as instruments of unrighteousness 
unto sin indeed : this is proceeding from evil 
to evil with a witness ; this argueth that he 
was a black-mouthed young wretch indeed. 

Wiseman. He was so ; and yet, as I told you, 
he counted above all this kind of sinning to be 
a badge of his honour; he reckoned himself a 
man's fellow when he had learned to swear 
and curse boldly. 

Attentive. I am persuaded that many do 
think, as you have said, that to swear is a 
thing that does bravely become them, and that 
it is the best way for a man, when he would 
put authority or terror to his words, to stuff 
them full of the sin of swearing. 

Wiseman. You say right, else, as I am per- 



494 



BUNYAN'S COMPLETE WORKS. 



suaded, men would not so usually belch out 
their blasphemous oaths as they do ; they take 
a pride in it ; they think that to swear is gen- 
tlemanlike; and having once accustomed 
themselves unto it, they hardly leave it all 
the days of their lives. 

Attentive. Well, but now we are upon it, 
pray show me the difference between swearing 
and cursing ; for there is a difference, is there 
not? 

Wiseman. Yes, there is a difference between 
swearing and cursing — swearing, vain swear- 
ing, such as young Badman accustomed him- 
self unto. Now vain and sinful swearing is a 
light and wicked calling of God, &c, to wit- 
ness to our vain and foolish attesting of things, 
and those things are of two sorts : 

1. Things that we swear are or shall be 
done. 

2. Things so sworn to, true or false. 

1. Things that we swear are or shall be done. 
Thou swearest thou hast done such a thing, 
that such a thing is so or shall be so ; for it is 
no matter which of these it is that men swear 
about : if it be done lightly, and wickedly, and 
groundlessly it is vain, because it is a sin 
against the third commandment, which says, 
"Thou shalt not take the name of the Lord 
thy God in vain." For this is a vain using of 
that holy and sacred name, and so a sin for 
which, without sound repentance, there is not 
nor can be rightly expected forgiveness. 

Attentive. Then it seems though as to the 
matter of fact a man swears truly, yet if he 
sweareth lightly and groundlessly his oath is 
evil, and he by it under sin ? 

Wiseman. Yes, a man may say, "The Lord 
liveth," and that is true, and yet in so saying 
swear falsely, because he sweareth vainly, 
needlessly, and without a ground. To swear 
groundedly and necessarily, (which then a man 
does when he swears as being called thereto of 
God,) that is tolerated by the word ; but this 
was none of Mr. Badman's swearing, and 
therefore that which now we are not concerned 
about. 

Attentive. I perceive by the prophet that a 
man may sin in swearing to the truth ; they 
therefore must needs most horribly sin that 
swear to confirm their jests and lies, and, as 
they think, the better to beautify their foolish 
talking. 

Wiseman. They sin with an high hand, for 
they presume to imagine that God is as wicked 
as themselves — to wit, that he is an avoucher 
of lies to be true. For, as I said before, to 



swear is to call God to witness ; and to swear 
to a lie is to call God to witness that that lie is 
true. This therefore must needs offend, for it 
puts the highest affront upon the holiness and 
righteousness of God ; therefore his wrath must 
sweep them away. This kind of swearing is 
put in with lying, and killing, and stealing, 
and committing adultery, and therefore must 
not go unpunished ; for if " God will not hold 
him guiltless that taketh his name in vain," 
which a man may do when he swears to a 
truth, (as I have showed before,) how can it be 
imagined that he should hold such guiltless 
who by swearing will appeal to God if lies be 
not true, or that swear out of their frantic and 
bedlam madness? It would grieve and pro- 
voke a sober man to wrath if one should swear 
to a notorious lie, and avouch that that man 
would attest it for a truth, and yet thus do men 
deal with the holy God. They tell their jest- 
ings, tales, and lies, and then swear by God 
that they are true. Now this kind of swearing 
was as common with young Badman as it was 
to eat when he was an hungered or to go to bed 
when it was night. 

Attentive. I have often mused in my mind 
what it should be that should make men so 
common in the use of the sin of swearing, since 
those that be wise will believe them never the 
sooner for that. 

Wiseman. It cannot be anything that is 
good, you may be sure, because the thing itself 
is abominable. 1. Therefore it must be from 
promptings of the spirit of the devil within 
them. 2. Also it flows sometimes from hellish 
rage, when the tongue hath set on fire of hell 
even the whole course of nature. 3. But, 
commonly, swearing flows from that daring 
boldness that biddeth defiance to the law that 
forbids it. 4. Swearers think also that by 
their belching of their blasphemous oaths out 
of their black and polluted mouths they show 
themselves the more valiant men. 5. And im- 
agine also that by these outrageous kind of 
villainies they shall conquer those that at such 
a time they have to do with, and make them 
believe their lies to be true. They also swear 
frequently to get gain thereby, and when they 
meet with fools they overcome them this way. 
But, if I might give advice in this matter, no 
buyer should lay out one farthing with him 
that is a common swearer in his calling, espe- 
cially with such an oath-master that endeav- 
oureth to swear away his commodity to 
another, and that would swear his chapman's 
money into his own pocket. 



LIFE AND DEATH 



OF MR. B A DM AN. 



495 



Attentive. All these causes of swearing, so 
far as I can perceive, flow from the same root 
as do the oaths themselves, even from a hard- 
ened and desperate heart. But pray show me 
now how wicked cursing is to be distinguished 
from this kind of swearing. 

Wiseman, Swearing, as I said, hath imme- 
diately to do with the name of God, and it 
calls upon him to be witness of the truth of 
what is said — that is, if they that swear, swear 
by him. Some indeed swear by idols, as by 
the mass, by Our Lady, by saints, beasts, birds, 
and other creatures, but the usual way of our 
profane ones in England is to swear by God, 
Christ, faith, and the like. But however or by 
whatever they swear, cursing is distinguished 
from swearing thus : 

To curse, to curse profanely, it is to sentence 
another or ourself for or to evil, or to wish that 
some evil might happen to the person or thing 
under the curse unjustly. 

1. It is to sentence for or to evil — that is, 
without a cause ; thus Shiuiei cursed David ; 
he sentenced him for and to evil unjustly when 
he said to him, " Come out, come out, thou 
bloody man, and thou man of Belial. The Lord 
hath returned upon thee all the blood of the 
house of Saul, in whose stead thou hast 
reigned, and the Lord hath delivered the king- 
dom into the hand of Absalom thy son ; and 
behold thou art taken in thy mischief, because 
thou art a bloody man." This David calls a 
grievous curse. "And behold," saith he to 
Solomon his son, " thou hast with thee Shimei, 
a Benjamite, which cursed me with a grievous 
curse when I went to Mahanaim." 

But what was this curse? Why — 1. It was 
a wrong sentence passed upon David ; Shimei 
called him "bloody man, man of Belial," 
when he was not. 2. He sentenced him to the 
evil that at present was upon him for being a 
bloody man — that is, against the house of Saul 
— when that present evil overtook David for 
quite another thing. 

And we may thus apply it to the profane 
ones of our times, who in their rage and envy 
have little else in their mouths but a sentence 
against their neighbour for and to evil un- 
justly. How common it is with many, when 
they are but a little offended with one, to cry, 
Hang him ! Damn him, rogue ! This is both 
a sentencing of him for and to evil, and is in 
itself a grievous curse. 

2. The other kind of cursing is to wish that 
some evil might happen to and overtake this 
or that person or thing ; and this kind of 



cursing Job counted a grievous sin. "I have 
not suffered," says he, " my mouth to sin by 
wishing a curse to his soul," or consequently 
to body or estate. This, then, is a wicked 
cursing, to wish that evil might either befall 
another or ourselves ; and this kind of cursing 
young Badman accustomed himself unto. 

1. He would wish that evil might befall 
others ; he would wish their necks broken, or 
that their brains were out, or that the pox or 
the plague was upon them, and the like ; all 
which is a devilish kind of cursing, and is be- 
come one of the common sins of our age. 

2. He would also as often wish a curse to 
himself, saying, Would I might be hanged, or 
burned, or that the devil might fetch me, if it 
be not so or the like. We count the Damn- 
me blades to be great swearers, but when in 
their hellish fury they say, God damn me ! 
God perish me ! or the like, they rather curse 
than swear; yea, curse themselves, and that 
with a wish that damnation might light upon 
themselves; which wish and curse of theirs in 
a little time they will see accomplished upon 
them, even in hell-fire, if they repent them 
not of their sins. 

Attentive. But did this young Badman ac- 
custom himself to such filthy kind of language? 

Wiseman. I think I may say that nothing 
was more frequent in his mouth, and that upon 
the least provocation. Yea, he was so versed 
in such kind of language that neither father, 
nor mother, nor brother, nor sister, nor ser- 
vant, no, nor the very cattle that his father 
had, could escape these curses of his. I say, 
that even the brute beasts •when he drove them 
or rid upon them, if they pleased not his 
humour, they must be sure to partake of his 
curse. He would wish their necks broke, their 
legs broke, their guts out, or that the devil 
might fetch them, or the like; and no marvel, 
for he that is so hardy as to wish damnation 
or other bad curses to himself or dearest rela- 
tions, would not stick to wish evil to the silly 
beasts in his madness. 

Attentive. Well, I see still that this Badman 
was a desperate villain. But pray, sir, since 
you have gone thus far, now show me whence 
this evil of cursing ariseth, and also what dis- 
honour it bringeth to God, for I easily discern 
that it doth bring damnation to the soul. 

Wiseman. This evil of cursing ariseth, in 
general, from the desperate wickedness of the 
heart, but particularly from — 1. Envy, which 
is, as I apprehend, the leading sin to witch- 
craft. 2. It also ariseth from pride, which was 



496 



BUNYAN'S COMPLETE WOBKS. 



the sin of the fallen angels. 3. It ariseth too 
from scorn and contempt of others. 4. But 
for a man to curse himself must needs arise 
from desperate madness. 

The dishonour that it bringeth to God is 
this : It taketh away from him his authority, 
in whose power it is only to bless and curse ; 
not to curse wickedly, as Mr. Badman, but 
justly, righteously, giving by his curse to those 
that are wicked the due reward of their 
deeds. 

Besides, these wicked men, in their wicked 
cursing of their neighbour, &c, do even curse 
God himself in his handiwork. Man is God's 
image, and to curse wickedly the image of God 
is to curse God himself. Therefore, as when 
men wickedly swear they rend and tear God's 
name, and make him, as much as in them lies, 
the avoucher and approver of all their wicked- 
ness, so he that curseth and condemneth in 
this sort his neighbour, or that wisheth him 
evil, curseth and condemneth and wisheth evil 
to the image of God, and consequently judgeth 
and condemneth God himself. 

Suppose that a man should say with his 
mouth, I wish that the king's picture was 
burned, would not this man's so saying render 
him as an enemy to the person of the king? 
Even so it is with them that by cursing wish 
evil to their neighbour or to themselves ; they 
contemn the image, even the image of God 
himself. 

Attentive. But do you think that the men 
that do thus do think that they do so vilely, so 
abominably ? 

Wiseman. The question is not what men do 
believe concerning their sin, but what God's 
word says to it. If God's word says that swear- 
ing and cursing are sins, though men should 
count them for virtues, their reward will be a 
reward for sin — to wit, the damnation of the 
soul. 

To curse another and to swear vainly and 
falsely are sins against the light of nature. 

1. To curse is so, because whoso curseth an- 
other knows that at the same time he would 
not be so served himself. 

2. To swear also is a sin against the same 
law, for nature will tell me that I should not 
lie, and therefore much less swear to confirm 
it. Yea, the heathens have looked upon swear- 
ing to be a solemn ordinance of God, and 
therefore not to be lightly or vainly used by 
men, though to confirm a matter of truth. 

Attentive. But I wonder, since cursing and 
sweariag are such evils in the eyes of God, 



that he doth not make some examples to others 
for their committing such wickedness. 

Wiseman. Alas ! so he has a thousand times 
twice told, as may be easily gathered by any 
observing people in every age and country. I 
could present you with several myself, but 
waiving the abundance that might be men- 
tioned, I will here present you with two : One 
was that dreadful judgment of God upon one 
N. P. at Wimbledon, in Surrey, who, after a 
horrible fit of swearing at and cursing of some 
persons that did not please him, suddenly fell 
sick and in a little time died, raving, cursing, 
and swearing. 

But, above all, take that dreadful story of 
Dorothy Mately, an inhabitant of Ashover in 
the county of Derby. 

This Dorothy Mately, said the relater, was 
noted by the people of the town to be a great 
swearer, and curser, and liar, and thief, (just 
like Mr. Badman;) and the labour that she 
usually did follow was to wash the rubbish 
that came forth of the lead mines, and there 
to get sparks of lead ore ; and her usual way 
of asserting of things was with these kind of 
imprecations : I would I might sink into the 
earth if it be not so, or I would God would 
make the earth open and swallow me up. 
Now upon the 23d of March, 1660, this Doro- 
thy was washing of ore upon the top of a 
steep hill, about a quarter of a mile from 
Ashover, and was there taxed by a lad for tak- 
ing of two single pence out of his pocket, (for 
he had laid his breeches by and was at work 
in his drawers,) but she violently denied it, 
wishing that the ground might swallow her up 
if she had them. She also used the same 
wicked words on several other occasions that 
day. 

Now, one George Hodgkinson of Ashover, 
a man of good report there, came accidentally 
by where this Dorothy was, and stood still a 
while to talk with her as she was washing her 
ore ; there stood also a little child by her tub- 
side, and another a distance from her, call- 
ing aloud to her to come away ; wherefore the 
said George took the girl by the hand to lead 
her away to her that called her : but behold, 
they had not gone above ten yards from Dor- 
othy but they heard her crying out for help ; 
so, looking back, he saw the Avoman and her 
tub and sieve twirling round and sinking into 
the ground. Then said the . man, Pray to God 
to pardon thy sin, for thou art never like to be 
seen alive any longer. So she and her tub 
twirled round and round, till they sunk about 



LIFE AND DEATH 



OF MR. BAD MAN. 



497 



three yards into the earth, and then for awhile 
stayed. Then she called for help again, think- 
ing, as she said, that she should stay there. 
Now the man, though greatly amazed, did be- 
gin to think winch way to help her; but im- 
mediately a great stone, which appeared in the 
earth, fell upon her head and broke her skull, 
and then the earth fell in upon her and covered 
her. She was afterwards digged up, and found 
about four yards within ground, with the boy's 
two single pence in her pocket, but her tub 
and sieve could not be found. 

Attentive. You bring to my mind a sad story, 
the which I will relate unto you. The thing 
is this : About a bowshot from where I once 
dwelt there was a blind alehouse, and the man 
that kept it had a son whose name was Ed- 
ward. This Edward was,, as it were, an half 
fool, both in his words and manner of beha- 
viour. To this blind alehouse certain jovial 
companions would once or twice a week come, 
and this Ned (for so they called him) his fa- 
ther would entertain his guests withal — to wit, 
by calling for him to make them sport by his 
foolish words and gestures. So when these 
boon-blades came to this man's house, the fa- 
ther would call for Ned ; Ned therefore would 
come forth, and the poor wretch was devilishly 
addicted to cursing, yea, to cursing his father 
and mother and any one else that crossed him. 
And because (though he was an half fool) he 
saw that his practice was pleasing, he would 
do it with the more audaciousness. 

Well, when these brave fellows did come at 
their times to this tippling-house (as they call 
it) to fuddle and make merry, then must Ned 
be called out ; and because his father was best 
acquainted with Ned, and best knew how to 
provoke him, therefore he would usually ask 
him such questions or command him such 
business as would be sure to provoke him in- 
deed. Then would he (after his foolish man- 
ner) curse his father most bitterly ; at which 
the old man would laugh, (and so would the 
rest of the guests, as at that which pleased 
them best,) still continuing to ask that Ned 
might be provoked to curse, that they might 
still be provoked to laugh. This was the 
mirth with which the old man did use to en- 
tertain his guests. 

The curses wherewith this Ned did use to 
curse his father, and at which the old man 
would laugh, were these and such like : The 
devil take you ! The devil fetch you ! He 
would also wish him plagues and destructions 
many. Well, so it came to pass, through the 
32 



righteous judgment of God, that Ned's wishes 
and curses were in a little time fulfilled upon 
his father ; for not many months passed be- 
tween them after this manner but the devil did 
indeed take him, possess him, and also in a few 
days carried him out of this world by death. 
I say, Satan did take him and possess him ; I 
mean, so it was judged by those that knew 
him and had to do with him in that his la- 
mentable condition. He could feel him like 
a live thing go up and down in his body, but 
when tormenting-time was come, (as he had 
often tormenting fits,) then he would lie like 
an hard lump in the soft place of his chest, (I 
mean I saw it so,) and would so rend and tear 
him and make hirn roar till he died away. 

I told you before that I was an ear and eye 
witness of what I here say, arid so I was. I 
have heard Ned in his roguery cursing his fa- 
ther, and his father laughing thereat most 
heartily, still provoking Ned to curse, that his 
mirth might be increased. I saw his father 
also when he was possessed ; I saw him in one 
of his fits, and saw his flesh (as it was thought) 
by the devil gathered up on an heap about the 
bigness of an half egg, to the unutterable tor- 
ture and affliction of the old man. There 
was also one Freeman (who was more than an 
ordinary doctor) sent for to cast out this devil, 
and I was there when he attempted to do it ; 
the manner thereof w r as this: They had the 
possessed into an outer room, and laid him on 
his belly upon a form, with his head hanging 
over the form's end : then they bound him 
down thereto ; which done, they set a pan of 
coals under his mouth, and put something 
therein which made a great smoke, by this 
means (as it was said) to fetch out the devil. 
There, therefore, they kept the man till he was 
almost smothered in the smoke, but no devil 
came out of him ; at which Freeman was 
somewhat abashed, the man greatly afflicted, 
and I made to go away wondering and fearing. 
In a little time, therefore, that which possessed 
the man carried him out of the world, accord- 
ing to the cursed wishes of his son. And this 
was the end of this hellish mirth. 

Wiseman. These were all sad judgments. 

Attentive. These were dreadful judgments 
indeed. 

Wiseman. Ay, and they look like the threat- 
enings of that text, (though chiefly it con- 
cerned Judas,) "As he loved cursing, so let it 
come unto him; as he delighted not in bless- 
ing, so let it be far from him ; as he clothed 
himself with cursing as with a garment, so let 



498 



JBUNYAN'S COMPLETE WORKS. 



it come into his bowels like water and as oil 
into his bones." 

Attentive. It is a fearful thing for youth 
to be trained up in a way of cursing and 
swearing. 

Wiseman. Trained up in them ! That I 
cannot say Mr. Badman was, for his father 
hath ofttimes in my hearing bewailed the 
badness of his children, and of this naughty 
boy in particular. I believe the wickedness 
of his children made him, in the thoughts of 
it, go many a night with a heavy heart to bed, 
and with as heavy a one to rise in the morn- 
ing. But all was one to his graceless son; 
neither wholesome counsel nor fatherly sor- 
row would make him mend his manners. 

There are some indeed that do train up 
their children to swear, curse, lie, and steal, 
and great is the misery of such poor children 
whose hard hap it is to be ushered into the 
world by, and to be under the tuition too, of 
such ungodly parents. It had been better for 
such parents had they not begat them, and 
better for such children had they never been 
born. Oh, methinks for a father or mother to 
train up a child in that very way that leadeth 
to hell and damnation, what thing so horri- 
ble ! But Mr. Badman was not by his parents 
so brought up. 

Attentive. But methinks, since this young 
Badman would not be ruled at home, his 
father should have tried what good could 
have been done of him abroad by putting 
him out to some man of his acquaintance that 
he knew to be able to command him and to 
keep him pretty hard to some employ ; so 
should he at least have been prevented of 
time to do those wickednesses that could not 
be done without time to do them in. 

Wiseman. Alas! his father did so; he put 
him out betimes to one of his own acquaint- 
ance, and entreated him of all love that he 
would take care of his son and keep him from 
extravagant ways. His trade also was honest 
and commodious ; he had besides a full employ 
therein, so that this young Badman had no 
vacant seasons nor idle hours yielded him by 
his calling, therein to take opportunities to do 
badly ; but all was one to him : as he had 
begun to be vile in his father's house, even so 
he continued to be when he was in the house 
of his master. 

Attentive. I have known some children who, 
though they have been very bad at home, yet 
have altered much when they have been put 
out abroad, especially when they have fallen 



into a family where the governors thereof 
have made conscience of maintaining the 
worship and service of God therein ; but per- 
haps that might be wanting in Mr. Badman's 
master's house. 

Wiseman. Indeed some children do greatly 
mend when put under other men's roofs, but, 
as I said, this naughty boy did not so, nor did 
his badness continue because he wanted a 
master that both could and did correct it, for 
his master was a very good man, a very devout 
person, one that frequented the best soul- 
means, that set up the worship of God in his 
family, and also that walked himself there- 
after. He was also a man very meek and 
merciful, one that did never outdrive young 
Badman in business, nor that kept him at it at 
unseasonable hours. 

Attentive. Say you so ? This is rare. I, for 
my part, can see but few that can parallel in 
these things with Mr. Badman's master. 

Wiseman. Nor I neither, (yet Mr. Badman 
had such an one,) for, for the most part, mas- 
ters are now-a-days such as mind nothing but 
their worldly concerns, and if apprentices do 
but answer their commands therein, soul and 
religion may go whither they will. Yea, I 
much fear that there have been many to- 
wardly lads put out by their parents to such 
masters that have quite undone them as to the 
next world. 

Attentive. The more is the pity. But pray, 
now you have touched upon this subject, show 
me how many ways a master may be the ruin 
of his poor apprentice. 

Wiseman. Nay, I cannot tell you of all the 
ways, yet some of them I will mention. 

Suppose then a towardly lad be put to be an 
apprentice with one that is reputed to be a 
godly man, yet that lad may be ruined many 
ways — that is, if his master be not circumspect 
in all things that respect both God and man, 
and that before his apprentice. 

1. If he be not moderate in the use of his 
apprentice; if he drive him beyond his 
strength; if he holds him to work at un- 
seasonable hours; if he will not allow him 
convenient time to read the word, to pray, 
&c. : this is the way to destroy him — that is, 
in those tender beginnings of good thoughts 
and good beginnings about spiritual things. 

2. If he suffers his house to be scattered 
with profane and wicked books, such as stir 
up to lust, to wantonness, such as teach idle, 
wanton, lascivious discourse, and such as have 
a tendency to provoke to profane drollery and 



LIFE AND DEATH OF MR. B ADMAN. 



499 



jesting; and, lastly, such as tend to corrupt 
and pervert the doctrine of faith and holiness. 
All these tilings will eat as doth a canker, and 
will quickly spoil in youth, &c, those good be- 
ginnings that may be putting forth themselves 
in them. 

3. If there be a mixture of servants — that is, 
if some very bad be in the same place — that is 
a way also to undo such tender lads ; for they 
that are bad and sordid servants will be often 
(and they have an opportunity to be) distilling 
and fomenting of their profane and wicked 
words and tricks before them, and these will 
easily stick in the flesh and minds of youth, 
to the corrupting of them. 

4. If the master have one guise for abroad 
and another for home — that is, if his religion 
hangs in his house as his cloak does, and he 
be seldom in it except he be abroad — this 
young beginners will take notice of and stum- 
ble at. We say hedges have eyes and little 
pitchers have ears; and indeed children make 
a greater inspection into the lives of fathers, 
masters, &c, than ofttimes they are aware of; 
and therefore should masters be careful, else 
they may soon destroy good beginnings in 
their servants. 

5. If the master be unconscionable in his 
dealing and trades with lying words, or if bad 
commodities be avouched to be good, or if he 
seeks after unreasonable gain or the like, his 
servant sees it, and it is enough to undo him. 
" Eli's sons being bad before the congregation 
made men despise the sacrifice of the Lord." 

But these things by the by ; only they may 
serve for a hint to masters to take heed that 
they take not apprentices to destroy their 
souls. But young Badman had none of these 
hindrances ; his father took care and provided 
well for him as to this ; he had a good master, 
he wanted not good books, nor good instruc- 
tions, nor good sermons, nor good examples 
nor good fellow-servants neither ; but all would 
not do. 

Attentive. It is a wonder that in such a 
family, amidst so many spiritual helps, noth- 
ing should take hold of his heart. What ! not 
good books, nor good instructions, nor good 
sermons, nor good examples, nor good fellow- 
servants, nor nothing do him good ? 

Wiseman. He minded none of these things ; 
nay, all these were abominable to him. 

1. For good books, they might lie in his 
master's house till they rotted, for him; he 
would not regard to look into them, but, con- 
trariwise, would get all the bad and abominable 



books that he could, as beastly romances and 
books full of ribaldry, even such as tended to 
set all fleshly lusts on fire. True, he durst not 
be known to have any of these to his master ; 
therefore would he never let them be seen by 
him, but would keep them in close places, and 
peruse them at such times as yielded him fit 
opportunities thereto. 

2. For good instruction, he liked that much 
as he liked good books ; his care was to hear 
but little thereof, and to forget what he had 
heard as soon as it was spoken ; yea, I have 
heard some that knew him then say that one 
might evidently discern by the show of his 
countenance and gestures that good counsel 
was to him like little ease, even a continual 
torment to him ; nor did he ever count himself 
at liberty but when farthest off of wholesome 
w T ords. He would hate them that rebuked 
him, and count them his deadly enemies. 

3. For good example, which was frequently 
set him by his master both, in religious and 
civil matters, these young Badman would 
laugh at, and would also make a by-word of 
them when he came in place where he with 
safety could. 

4. His master indeed would make him go 
with him to sermons, and that where he 
thought the best preachers were, but this un- 
godly young man — what shall I say ? — was, I 
think, a master of art in all mischief; he had 
these wicked ways to hinder himself of hearing, 
let the preacher thunder never so loud. 

1. His way was, when come into the place 
of hearing, to sit down in some corner and 
then to fall fast asleep ; 

2. Or else to fix adulterous eyes upon some 
beautiful object that was in the place, and so 
all sermon- while wherewith be feeding his 
fleshly lusts ; 

3. Or if he could get near to some that he 
observed would fit his humour, he would be 
whispering, giggling, and playing with them 
till such time as sermon was done. 

Attentive. Why he was grown to a prodigious 
height of wickedness ! 

Wiseman. He was so ; and that which aggra- 
vates all, was, this was his practice as soon as 
he came to his master; he was ready at all 
these things, as if he had, before he came to 
his master, served an apprenticeship to learn 
them. 

Attentive. There could not but be added, as 
you relate them, rebellion to his sin. Methinks 
it is as if he had said, I will not hear, I will 
not regard, I will not mind good, I will not 



500 



BUNYAN'S COMPLETE WORKS. 



mend, I will not turn, I will not be con- 
verted. 

Wiseman. You say true, and I know not to 
whom more fitly to compare him than to that 
man who, when I myself rebuked him for his 
wickedness, in this great huff replied, What 
would the devil do for company if it was not 
for such as I ? 

Attentive. Why, did you ever hear any man 
say so? 

Wiseman. Yes, that I did; and this young 
Badman was as like him as an egg is like an 
egg. Alas ! the Scripture makes mention of 
many that by their actions speak the same: 
" They say unto God, Depart from us, for we 
desire not the knowledge of thy ways." Again : 
" They refuse to hearken, and pull away their 
shoulder, and stop their ears ; yea, they make 
their hearts hard as an adamant stone, lest 
they should hear the law, and the words that 
the Lord of hosts hath sent." What are all 
these but such as Badman, and such as the 
young man but now mentioned ? That young 
man was my playfellow when I was solacing 
myself in my sins ; I may make mention of 
him to my shame; but he has a great many 
fellows. 

Attentive. Young Badman was like him in- 
deed, and he trod his steps as if wickedness 
had been his very copy ; I mean, as to his des- 
perateness, for had he not been a desperate 
one, he would never have made you such a 
reply when you was rebuking of him for his 
sin. But when did you give him such a re- 
buke? 

Wiseman. Awhile after God had parted him 
and I, by calling of me, as I hope, by his 
grace, still leaving him in his sins ; and so far 
as I could ever gather, as he lived so he died, 
even as Mr. Badman did; but we will leave 
him and return again to our discourse. 

Attentive. Ha! poor obstinate sinners! Do 
they think that God cannot be even with 
them? 

Wiseman. I do not know what they think, 
but I know what God has said — that as " he 
cried and they would not hear, so they shall 
cry, and I will not hear, saith the Lord." 
Doubtless there is a time coming when Mr. 
Badman shall cry for this. 

Attentive. But I wonder that he should be so 
expert in wickedness so soon. Alas ! he was 
but a stripling ; I suppose he was as yet not 
twenty. 

Wiseman. No, nor eighteen, neither, but (as 
with Ishmael, and with the children that 



mocked the prophet) the seeds of sin did put 
forth themselves betimes in him. 

Attentive. Well, he was as wicked a young- 
man as commonly one shall hear of. 

Wiseman. You will say so when you know 
all. 

Attentive. All! I think here is a great all, 
but if there is more behind, pray let us hear 
it. 

Wiseman. Why then I will tell you that he 
had not been with his master much above a 
year and a half but he came acquainted with 
three young villains, who here shall be name- 
less, that taught him to add to his sin much of 
like kind, and he as aptly received their in- 
structions. One of them was chiefly given to 
uncleanness, another to drunkenness, and the 
third to purloining or stealing from his master. 

Attentive. Alas, poor wretch! he was bad 
enough before, but these, I suppose, made him 
much worse. 

Wiseman. That they made him worse you 
may be sure of, for they taught him to be an 
arch, a chief one in all their ways. 

Attentive. It was an ill hap that he ever came 
acquainted with them. 

Wiseman. You must rather word it thus : It 
was the judgment of God that he did; that is, 
he came acquainted with them through the 
anger of God. He had a good master, and 
before him a good father; by these he had 
good counsel given him for months and years 
together, but his heart was set upon mischief ; 
he loved wickedness more than to do good, 
even until his iniquity came to be hateful; 
therefore from the anger of God it was that 
these companions of his and he did at last so 
acquaint together. Says Paul, "They did not 
like to retain God in their knowledge;" and 
what follows? — " wherefore God gave them over 
(or up) to their own hearts' lusts." And again, 
"As for such as turn aside to their own crooked 
ways, the Lord shall lead them forth with the 
workers of iniquity." This therefore was 
God's hand upon him, that he might be de- 
stroyed, be damned, because he received not 
the love of the truth that he might be saved. 
He chose his delusions and deluders for him, 
even the company of base men, of fools, that 
he might be destroyed. 

Attentive. I cannot but think indeed that it 
is a great judgment of God for a man to be 
given up to the company of vile men; for 
what are such but the devil's decoys, even 
those by whom he draws the simple into his 
net? A whoremaster, a drunkard, a thief, what 



LIFE AND DEATH OF MR. BAD MAN. 



501 



are they but the devil's baits, by which he 
catcheth others? 

Wiseman. You say right; but this young 
Badman was no simple one, if by simple you 
mean one uninstructed, for he had often good 
counsel given him ; but if by simple you mean 
him that is a fool as to the true knowledge of 
and faith in Christ, then he was a simple one 
indeed, for he chose death rather than life, and 
to live in continual opposition to God rather 
than to be reconciled unto him ; according to 
that saying of the wise man, "The fools hated 
knowledge, and did not choose the fear of the 
Lord." And what judgment more dreadful 
can a fool be given up to than to be delivered 
into the hands of such men, that have skill to 
do nothing but to ripen sin and hasten its fin- 
ishing unto damnation? And therefore men 
should be afraid of offending God, because he 
can in this manner punish them for their sins. 

I knew a man that once was, as I thought, 
hopefully awakened about his condition ; yea, 
I knew two that were so awakened; but in 
time they began to draw back and to incline 
again to their lusts ; wherefore God gave them 
up to the company of three or four men that 
in less than three years' time brought them 
roundly to the gallows, where they were 
hanged like dogs, because they refused to live 
like honest men. 

Attentive. But such men do not believe that 
thus to be given up of God is in judgment and 
anger; they rather take it to be their liberty, 
and do count it their happiness ; they are glad 
that their cord is loosed and that the reins are 
on their neck ; they are glad that they may sin 
without control, and that they may choose such 
companions as can make them more expert in 
an evil way. 

Wiseman. Their judgment is therefore so 
much the greater, because thereto is added 
blindness of mind and hardness of heart in a 
wicked way. They are turned up to the way 
of death, but must not see to what place they 
are going. " They must go as the ox to the 
slaughter, and as the fool to the correction of 
the stocks, till a dart strike through their liver, 
not knowing that it is for their life." This, I 
say, makes their judgment double; they are 
given up of God for awhile to sport them- 
selves with that which will assuredly make 
them mourn at last, when their flesh and their 
body is consumed. These are those that Peter 
speaks of, that shall utterly perish in their own 
corruptions ; these, I say, who count it pleasure 
to riot in the daytime, and that sport them- 



selves with their own deceiving, as natural 
brute beasts made to be taken and destroyed. 

Attentive. Well, but I pray now concerning 
these three villains that were young Badman's 
companions; tell me more particularly how he 
carried it then. 

Wiseman. How he carried it ! Why, he did 
as they. I intimated so much before when I 
said they made him an arch, a chief one in 
their ways. 

First, He became a frequenter of taverns 
and tippling-houses, and would stay there 
until he was even as drunk as a beast. And 
if it was so that he could not get out by day, 
he would, be sure, get out by night. Yea, he 
became so common a drunkard at last that he 
was taken notice of to be a drunkard even by 
all. 

Attentive. This was swinish, for drunkenness 
is so beastly a sin, a sin so much against na- 
ture, that I wonder that any that have but the 
appearance of men can give up themselves to 
so beastly, yea, worse than a beastly, thing. 

Wiseman. It is a swinish vanity indeed. I 
will tell you another story. There was a gen- 
tleman that had a drunkard to be his groom, 
and coming home one night very much abused 
with beer, his master saw it. Well, quoth his 
master within himself, I will let thee alone to- 
night, but to-morrow morning I will convince 
thee that thou art worse than a beast by the 
behaviour of my horse. So when morning 
was come he bids his man go and water his 
horse, and so he did ; but coming up to his 
master, he commands him to water him again ; 
so the fellow rid into the water the second 
time, but his master's horse would now drink 
no more ; so the fellow came up and told his 
master. Then said his master, Thou drunken 
sot ! thou art far worse than my horse ; he will 
drink but to satisfy nature, but thou wilt drink 
to the abuse of nature ; he will drink but to re- 
fresh himself, but thou to thy hurt and dam- 
age ; he will drink that he may be more ser- 
viceable to his master, but thou till thou art 
incapable of serving either God or man. O 
thou beast! how much art thou worse than 
the horse that thou ridest on ! 

Attentive. Truly, I think that his master 
served him right, for in doing as he did he 
showed him plainly, as he said, that he had 
not so much government of himself as his 
horse had of himself, and consequently that 
his beast did live more according to the law of 
his nature by far than did his man. But pray 
go on with what you have further to say. 



502 



BUNYAN'S COMPLETE WORKS. 



Wiseman. Why, I say that there are four 
things which, if they are well considered, 
would make drunkenness to be abhorred in the 
thoughts of the children of men : 

1. It greatly tendeth to impoverish and beg- 
gar a man. " The drunkard," says Solomon, 
"shall come to poverty." Many that have be- 
gun the world with plenty have gone out of it 
in rags through drunkenness. Yea, many 
children that have peen born to good estates 
have yet been brought to a flail and a rake 
through this beastly sin of their parents. 

2. The sin of drunkenness, it bringeth upon 
the body many great and incurable diseases, by 
which men do in little time come to their end, 
and none can help them. So because they are 
overmuch wicked, therefore they die before 
their time. 

3. Drunkenness is a sin that is oftentimes 
attended with abundance of other evils : "Who 
hath woe? who hath sorrow? who hath con- 
tentions? who hath babblings? who hath 
wounds without cause? who hath redness of 
eyes ? They that tarry long at the wine, they 
that go to seek mixed wine ;" that is, the 
drunkard. 

4. By drunkenness men do oftentimes shorten 
their days, go out of the alehouse drunk, and 
break their necks before they come home. In- 
stances not a few might be given of this, but 
this is so manifest that a man need say noth- 
ing. 

Attentive. But that which is worse than all 
is, it also prepares men for everlasting burn- 
ings. 

Wiseman. Yea, and it so stupefies and besots 
the soul that a man that is far gone in drunk- 
enness is hardly ever recovered to God. Tell 
me, when did you see an old drunkard con- 
verted ? No, no • such an one will sleep till he 
dies, though he sleeps on the top of a mast ; 
let his dangers be never so great, and death 
and damnation never so near, he will not be 
awaked out of his sleep. So that if a man 
have any respect either to credit, health, life, 
or salvation he will not be a drunken man. 
But the truth is, where this sin gets the upper 
hand men are, as I said before, so intoxicated 
and bewitched with the seeming pleasures and 
sweetness thereof that they have neither heart 
nor mind to think of that which is better in 
itself, and would, if embraced, do them good. 

Attentive. You said that drunkenness tends 
to poverty, yet some make themselves rich by 
drunken bargains. 

Wiseman. I said so because the word says so. 



And as to some men's getting thereby, that is 
indeed but rare and base ; yea, and base will 
be the end of such gettings. The word of God 
is against such ways, and the curse of God will 
be the end of such doings. An inheritance 
may sometimes thus be hastily gotten at the 
beginning, but the end thereof shall not be 
blessed. Hark what the prophet saith : " Woe 
to him that coveteth an evil covetousness, 
that sets his nest on high !" whether he makes 
drunkenness or aught else the engine or decoy 
to get it, for that man doth but consult the 
shame of his own house, the spoiling of his 
family, and the damnation of his soul; for that 
which he getteth by working of iniquity is but 
a getting by the devices of hell ; therefore he 
can be no gainer, neither for himself or family, 
that gains by an evil course. But this was one 
of the sins that Mr. Badman was addicted to 
after he came acquainted with these three fel- 
lows, nor could all that his master could do 
break him of this beastly sin. 

Attentive. But where, since he was but an 
apprentice, could he get money to follow this 
practice, for drunkenness, as you have inti- 
mated, is a very costly sin ? 

Wiseman. His master paid for all. For, as I 
told you before, as he learned of these three 
villains to be a beastly drunkard, so he learned 
of them to pilfer and steal from his master. 
Sometimes he would sell off his master's goods, 
but keep the money — that is, when he could ; 
also sometimes he would beguile his master by 
taking out of his cash-box ; and when he could 
do neither of these he would convey away of 
his master's wares what he thought would be 
least missed, and send or carry them to such 
and such houses, where he knew they would 
be laid up to his use, and then appoint set 
times there to meet and make merry with 
these fellows. 

Attentive. This was as bad, nay, I think 
worse, than the former, for by thus doing, he 
did not only run himself under the wrath of 
God, but he endangered the undoing of his 
master and his family. 

Wiseman. Sins go not alone, but follow one 
the other as do the links of a chain ; he that 
will be a drunkard must have money, either of 
his own or of some other man's ; either of his 
father's, mother's, master's, or at the highway, 
or some way. 

Attentive. I fear that many an honest man is 
undone by such kind of servants. 

Wiseman. I am of the same mind with you, 
but this should make the dealer the more wary 



LIFE AND DEATH 



OF MR. BADMAN. 



503 



what kind of servants he keeps and what kind 
of apprentices lie takes. It should also teach 
him to look well to his shop himself ; also to 
take a strict account of all things that are 
bought and sold by his servants. The master's 
neglect herein may embolden his servant to be 
bad, and may bring him too in a short time to 
rags and a morsel of bread. 

Attentive. I am afraid that there is much of 
this kind of pilfering amongst servants in these 
bad days of ours. 

jg^gT' Wiseman. Now, while it is in my mind, 
I will tell you a story. When I was in prison 
there came a woman to me that was under a 
great deal of trouble. So I asked her (she 
being a stranger to me) wdiat she had to say to 
me. She said she was afraid she should be 
damned. I asked her the cause of those fears. 
She told me that she had some time since lived 
with a shopkeeper at Wellingborough, and had 
robbed his box in the shop several times of 
money, to the value of more than now I will 
say ; and, Pray, says she, tell me what I shall 
do. ' I told her I would have her go to her 
master and make him satisfaction. She said 
she was afraid. I asked her why ? She said she 
doubted he would hang her. I told her that I 
would intercede for her life, and w r ould make 
use of other friends too to do the like, but she 
told me she durst not venture that. Well, said 
I, shall I send to your master, while you abide 
out of sight, and make your peace with him 
before he sees you ? And with that I asked 
her master's name. But all that she said in 
answer to this was, Pray let it alone till I come 
to you again. So away she went, and neither 
told me her master's name nor her own. This 
is about ten or twelve years since, and I never 
saw her again. I tell you this story for this 
cause, to confirm your fears that of such kind 
of servants too many there be, and that God 
makes them sometimes like old Tod, of whom 
mention was made before, (through the terrors 
that he lays upon them,) to betray them- 
selves. 

I could tell you of another that came to me 
with a like relation concerning herself and the 
robbing of her mistress, but at this time let 
this suffice. 

Attentive. But what was that other villain 
addicted to? — I mean young Badman's third 
companion ? 

Wiseman. Uncleanness; I told you before, 
but it seems you forgot. 

Attentive. Bight, it was uncleanness; un- 
cleanness also is a filthy sin. 



Wiseman. It is so, and yet it is one of the 
most reigning sins in our day. 

Attentive. So they say, and that too among 
those that one would think had more wit, even 
among the great ones. 

Wiseman. The more is the pity, for usually 
examples that are set by them that are great 
and chief spread sooner and more universally 
than do the sins of other men ; yea, and when 
such men are at the head in transgressing, sin 
walks with a bold face through the land. As 
Jeremiah saith of the prophets, so may it be 
said of such : " From them is profaneness gone 
forth into all the land ;" that is, with bold and 
audacious face. 

Attentive. But pray let us return again to Mr. 
Badman and his companions. You say one of 
them was very vile in the commission of un- 
cleanness. 

Wiseman. Yes, so I say ; not but that he was 
a drunkard and also thievish, but he w T as most 
arch in this sin of uncleanness ; this roguery 
was his masterpiece, for he was a ringleader to 
them all in the beastly sin of whoredom. He 
was also best acquainted with such houses 
where they were, and so could readily lead the 
rest of his gang unto them. The strumpets also, 
because they knew this young villain, would 
at first discover themselves in all their whorish 
pranks to those that he brought with him. 

Attentive. That is a deadly thing ; I mean, it 
is a deadly thing to young men when such 
beastly queans shall, with words and carriages 
that are openly tempting, discover themselves 
unto them ; it is hard for such to escape their 
snare. 

Wiseman. That is true, therefore the wise 
man's counsel is the best : " Come not near the 
door of her house;" for they are (as you say) 
very tempting, as is seen by her in the Pro- 
verbs : " I looked," says the wise man, " through 
my casement, and behold among the simple 
ones I discerned a young man void of under- 
standing passing through the streets near her 
corner, and he went the way to her house, in 
the twilight, in the evening, in the black and 
dark night; and behold, there met him a 
woman with the attire of an harlot, and subtle 
of heart, (she is lewd and stubborn ; her feet 
abide not in her house; now is she without, 
now is she in the streets, and lieth in wait at 
every corner.) So she caught him, and kissed 
him, and with an impudent face said unto him, 
I have peace-offerings with me ; this day have 
I paid my vows. Therefore came I forth to 
meet thee, diligently to seek thy face, and I 



504 



BUNYAN'S COMPLETE WORKS. 



have found thee. I have decked my bed with 
coverings of tapestry, with carved works, with 
fine linen of Egypt. I have perfumed my bed 
with myrrh, aloes, and cinnamon. Come, let 
us take our fill of love until the morning, let 
as solace ourselves with loves." Here was a 
bold beast ; and indeed, the very eyes, hands, 
words, and ways of such are all snares and 
bands to youthful, lustful fellows; and with 
these was young Badman greatly snared. 

Attentive. This sin of uncleanness is mightily 
cried out against both by Moses, the prophets, 
Christ, and his apostles, and yet, as we see, for 
all that, how men run headlong to it ! 

Wiseman. You have said the truth, and I 
will add that God, to hold men back from so 
filthy a sin, has set such a stamp of his indig- 
nation upon it, and commanded such evil effects 
to follow it, that were not they that use it bereft 
of all fear of God and love to their own health 
they could not but stop and be afraid to com- 
mit it. For besides the eternal damnation 
that doth attend such in the next world, (for 
those " have no inheritance in the kingdom of 
Christ and of God," Eph. v.,) the evil effects 
thereof in this world are dreadful. This sin 
is such a snare to the soul that unless a miracle 
of grace prevents, it unavoidably perishes in 
the enchanting and bewitching pleasures of it. 
This is manifest by these and such like texts : 
" The adulteress will hunt for the precious life. 
Whoso committeth adultery with a woman 
lacketh understanding; and he that doth it 
destroyeth his own soul. An whore is a deep 
ditch, and a strange woman is a narrow pit. 
Her house inclines to death, and her paths unto 
the dead. None that go in unto her return 
again, neither take they hold of the path of 
life. She hath cast down many wounded ; yea, 
many strong men have been slain by her ; her 
house is the way to hell, going down to the 
chambers of death." 

Attentive. These are dreadful sayings, and do 
show the dreadful state of those that are guilty 
of this sin. 

Wiseman. Verily, so they do. But yet that 
which makes ;the whole more dreadful is, that 
men are given up to this sin because they 
are abhorred of God ; and because abhorred, 
therefore they shall fall into the commission 
of it and shall live there : " The mouth (that 
is, the flattering lips) of a strange woman is a 
deep pit, the abhorred of the Lord shall fall 
therein." Therefore it saith again of such, 
that they " have none inheritance in the king- 
dom of Christ and of God." 



Attentive. Put all together, and it is a dread- 
ful thing to live and die in this transgression. 

Wiseman. True ; but suppose that instead of 
all these judgments this sin had attending of 
it all the felicities of this life, and no bitter- 
ness, shame or disgrace mixed with it, yet one 
hour in hell will spoil all. Oh this hell, hell- 
fire, damnation in hell ! it is such an inconceiv- 
able punishment that were it but thoroughly 
believed it would nip this sin, with others, in 
the head. But here is the mischief : those 
that give up themselves to these things do so 
harden themselves in unbelief and atheism 
about the things, the punishments that God 
hath threatened to inflict upon the committers 
of them, that at last they arrive to almost an 
absolute and firm belief that there is no judg- 
ment to come hereafter, else they would not, 
they could not, no not attempt to, commit this 
sin by such abominable language as some do. 

Attentive. Well, but I wonder, if young Bad- 
man's master knew him to be such a wretch, 
that he would suffer him in his house? 

Wiseman. They liked one another even as 
fire and water do. Young Badman's ways were 
odious to his master, and his master's ways were 
such as young Badman could not endure. Thus 
in these two were fulfilled that saying of the 
Holy Ghost: "An unjust man is an abomina- 
tion to the just ; and he that is upright in the 
way is an abomination to the wicked." 

The good man's ways Mr. Badman could not 
abide, nor could the good man abide the bad 
ways of his base apprentice. Yet would his 
master, if he could, have kept him and also 
have learned him his trade. 

Attentive. If he could! Why he might if he 
would, might he not ? 

Wiseman. Alas ! Badman ran away from him 
once and twice, and would not at all be ruled. 
So the next time he did run away from him he 
did let him go indeed, for he gave him no oc- 
casion to run away, except it was by holding 
of him as much as he could (and that he could 
do but little) to good and honest rules of life. 
And had it been one's own case one should 
have let him go. For what should a man do 
that had either regard to his own peace, his chil- 
dren's good, or the preservation of the rest of 
his servants from evil, but let him go ? Had 
he stayed, the house of correction had been 
most fit for him, but thither his master was 
loth to send him, because of the love that he 
bore to his father. An house of correction, I 
say, had been the fittest place for him, but his 
master let him go. 



LIFE AND DEATH 



OF MR. BADMAN. 



505 



Attentive. He ran away, you say ; but whither 
did he run ? 

Wiseman, Why, to one of his own trade and 
also like himself. Thus the wicked joined 
hand in hand, and there he served out his 
time. 

Attentive. Then sure he had his heart's de- 
sire when he was with one so like himself. 

Wiseman. Yes, so he had, but God gave it 
him in his anger. 

Attentive. How do you mean ? 

Wiseman. I mean as before, that for a wicked 
man to be, by the providence of God, turned 
out of a good man's doors into a wicked man's 
house to dwell is a sign of the anger of God. 
For God by this and such judgments says thus 
to such an one : " Thou wicked one, thou lovest 
not me, my ways, nor my people ; thou castest 
my law and good counsel behind thy back : 
come, I will dispose of thee in my wrath ; thou 
shalt be turned over to the ungodly, thou shalt 
be put to school to the devil ; I will leave thee 
to sink and swim in sin till I shall visit thee 
with death and judgment." This was there- 
fore another judgment that did come upon this 
young Badman. 

Attentive. You have said the truth, for God 
by such a judgment as this in effect says so in- 
deed ; for he takes them out of the hand of 
the just, and binds them up in the hands of 
the wicked, and whither they then shall be car- 
ried a man may easily imagine. 

Wiseman. It is one of the saddest tokens of 
God's anger that happens to such kind of per- 
sons, and that for several reasons : 

1. Such an one, by this judgment, is put out 
of the way and from under the means which or- 
dinarily are made use of to do good to the soul. 
For a family where godliness is professed and 
practised is God's ordinance, the place which 
he has appointed to teach young ones the way 
and fear of God. Now to be put out of such 
a family, into a bad, a wicked one, as Mr. 
Badman was, must needs be in judgment and 
a sign of the anger of God. For in ungodly 
families men learn to forget God, to hate good- 
ness, and to estrange themselves from the ways 
of those that are good. 

2. In bad families they have continually 
fresh examples and also incitements to evil, 
and fresh encouragements to it too. Yea, 
moreover, in such places evil is commended, 
praised, well spoken of, and they that do it are 
applauded ; and this, to be sure, is a drowning 
judgment. 

3. Such places are the very haunts and walks 



of the infernal spirits, who arc continually 
poisoning the cogitations and minds of one or 
other in such families, that they be able to 
poison others. Therefore observe it: usually 
in wicked families some one or two are more 
arch for wickedness than are any others that 
are there. Now, such are Satan's conduit- 
pipes, for by them he conveys the spawn of 
hell, through their being crafty in wickedness, 
into the ears and souls of their companions ; 
yea, and when they have once conceived wick- 
edness, they travail with it, as doth a woman 
with child, till they have brought it forth : 
" Behold, he travaileth with iniquity, and hath 
conceived mischief and brought forth false- 
hood." Some men, as here is intimated in the 
text, and as was hinted also before, have a 
mind of mystical but hellish copulation with 
the devil, who is the father and their soul the 
mother of sin and wickedness ; and they, so 
soon as they have conceived by him, finish by 
bringing forth sin, both it and their own dam- 
nation. 

Attentive. How much then doth it concern 
those parents that love their children to see 
that if they go from them they be put into such 
families as be good, that they may learn there 
betimes to eschew evil and to follow that which 
is good ! 

Wiseman. It doth concern them indeed ; and 
it doth also concern them that take children 
into their families to take heed what children 
they receive. For a man may soon by a bad 
boy be damaged both in his name, estate, and 
family, and also hindered in his peace and 
peaceable pursuit after God and godliness ; I 
say, by one such vermin as a wicked and filthy 
apprentice. 

Attentive. True, for one sinner destroyeth 
much good, and a poor man is better than a 
liar. But many times a man cannot help it, 
for such as at the beginning promise very fair 
are by a little time proved to be very rogues, 
like young Badman. 

Wiseman. That is true also ; but when a 
man has done the best he can to help it he 
may with the more confidence expect the 
blessing of God to follow, or he shall have the 
more peace if things go contrary to his desire. 

Attentive. Well, but did Mr. Badman and his 
master agree so well ? I mean his last master, 
since they were birds of a feather; I mean 
since they were so well met for wickedness. 

Wiseman. This second master was, as before 
I told you, bad enough, but yet he would often 
fall out with young Badman, his servant, and 



506 



BUXYAN'S COMPLETE WORKS. 



chide, yea, and sometimes beat him too, for 
his naughty doings. 

Attentive. What ! for all he was so bad him- 
self! This is like the proverb, The devil cor- 
rects vice. 

Wiseman. I will assure you it is as I say, for 
you must know that Badman's ways suited not 
with his master's gains. Could he have clone 
as the damsel that we read of (Acts xvi.) did 
— to wit, fill his master's purse with his bad- 
ness — he had certainly been his white boy; 
but it was not so with young Badman, and 
therefore, though his master and he did suit 
well enough in the main, yet in this and that 
point they differed. Young Badman was for 
neglecting of his master's business, for going 
to the whorehouse, for beguiling of his master, 
for attempting to debauch his daughters, and 
the like. No marvel, then, if they disagreed 
in their points. Not so much for that his 
master had an antipathy against the fact it- 
self — for he could do so when he was an ap- 
prentice — but for that his servant, by his sin, 
made spoil of his commodities, &c, and so 
damnified his master. 

Had (as I said before) young Badman's 
wickedness only a tendency to his master's 
advantages, as could he have sworn, lied, coz- 
ened, cheated, and defrauded customers for his 
master, (and indeed sometimes he did so,) but 
had that been all that he had done he had not 
had, no, not a wry word from his master ; but 
this was not always Mr. Badman's way. 

Attentive. That was well brought in, even 
the maid that we read of in the Acts, and the 
distinction was as clear betwixt the wicked- 
ness and wickedness of servants. 

Wiseman. Alas ! men that are wicked them- 
selves yet greatly hate it in others, not simply 
because it is wickedness, but because it op- 
poseth their interest. Do you think that that 
maid's master would have been troubled at the 
loss of her if he had not lost with her his gain ? 
No, I'll warrant you ; she might have gone to 
the devil for him. But when her master saw 
" that the hope of his gain was gone," then, 
then he fell to persecuting Paul. But Mr. 
Badman's master did sometimes lose by Mr. 
Badman's sins, and then Badman and his 
master were at odds. 

Attentive. Alas, poor Badman ! Then it 
seems thou couldst not at all times please thy 
like? 

Wiseman. No, he could not, and the reason 
I have told you. 

Attentive. But do not bad masters condemn 



themselves in condemning the badness of their 
servants ? 

Wiseman. Yes, in that they condemn that 
in another which they either have or do allow 
in themselves. And the time will come when 
that very sentence that hath gone out of their 
own mouths against the sins of others, them- 
selves living and taking pleasure in the same, 
shall return with violence upon their own 
pates. The Lord pronounced j udgment against 
Baasha, as for all his evils in general, so for 
this in special, because he was " like the house 
of -Jeroboam, and yet killed him." This is 
Mr. Badman's master's case, and he is like his 
man, and yet he beats him ; he is like his 
man, and yet he rails at him for being bad. 

Attentive. But why did not young Badman 
run away from his master, as he ran away from 
the other? 

Wiseman. He did not. And, if I be not 
mistaken, the reason why was this : There was 
godliness in the house of the first, and that 
young Badman could not endure. For fare, 
for lodging, for work, and time he had better 
and more by his master's allowance than ever 
he had by his last ; but all this would not con- 
tent because godliness was promoted there. 
He could not abide this praying, this reading 
of Scriptures, and hearing and repeating of 
sermons ; he could not abide to be told of his 
transgressions in a sober and godly manner. 

Attentive. There is a great deal in the man- 
ner of reproof; wicked men both can and can- 
not abide to hear their transgressions spoken 
against. 

Wiseman. There is a great deal of difference 
indeed ; this last master of Mr. Badman would 
tell Mr. Badman of his sins in Mr. Badman's 
own dialect; he would swear, and curse, and 
damn when he told him of his sins ; and this 
he could bear better than to be told of them 
after a godly sort. Besides, that last master 
would, when his passions and rage was over, 
laugh at and make merry with the sins of his 
servant Badman ; and that would please young 
Badman well. Nothing offended Badman but 
blows, and those he had but few of now, be- 
cause he was pretty well grown up. For the 
most part, when his master did rage and swear, 
he would give him oath for oath, and curse for 
curse, at least secretly, let him go on so long 
as he would. 

Attentive. This was hellish living. 

Wiseman. It was hellish living indeed ; and 
a man might say that with this master young 
Badman completed himself yet more and more 



LIFE AND DEATH 



OF MR. B ADM AN. 



507 



in wickedness as well as in his trade ; for by 
that he came out of his time, what with his 
own inclination to sin, what with his acquaint- 
ance with his three companions, and what with 
this last master and the wickedness he saw in 
him, he became a sinner in grain. I think he 
had a bastard laid to his charge before he came 
out of his time. 

Attentive. Well, but it seems he did live to 
come out of his time; but what did he 
then? 

Wiseman. Why, he went home to his father, 
and he, like a loving and tender-hearted fa- 
ther, received him into his house. 

Attentive. And how did he carry it there? 

Wiseman. Why, the reason why he went 
home was for money to set up for himself. He 
stayed but a little at home, but that little while 
that he did stay he refrained himself as well 
as he could, and did not so much discover 
himself to be base, for fear his father should 
take distaste, and so should refuse or for awhile 
forbear to give him money. 

Yet even then he would have his times and 
companions, and the fill of his lusts with them, 
but he used to blind all with this : he was glad 
to see his old acquaintance, and they as glad to 
see him, and he could not, in civility, but ac- 
commodate them with a bottle or two of wine 
or a dozen or two of drink. 

Attentive. And did the old man give him 
money to set up with ? 

Wiseman. Yes, about two hundred pounds. 

Attentive. Therein, I think, the old man was 
out. Had I been his father, I would have held 
him a little at stavesend till I had had far bet- 
ter proof of his manners to be good, (for I 
perceived that his father did know what a 
naughty boy he had been, both by what he 
used to do at home, and because he changed a 
good master for a bad, &c.) He should not, 
therefore, have given him money so soon. 
What if he had pinched a little and gone to 
journey-work, for a time, that he might have 
known what a penny was by his earning of 
it? Then, in all probability, he had known 
better how to have spent it; yea, and by that 
time, perhaps, have better considered with 
himself how to have lived in the world. Ay, 
and who knows but he might come to himself 
with the prodigal, and have asked God and 
his father forgiveness for the villainies that he 
had committed against them ? 

Wiseman. If his father could also have 
blessed his manner of dealing to him, and 
have made it effectual for the ends that you 



have propounded, then I should have thought 
as you. But alas, alas ! you talk as if you 
never knew, or had at this present forgot, what 
the bowels and compassions of a father are. 
Why did you not serve your own son so ? But it 
is evident enough that we are better at giving 
good counsel to others than we are at taking 
good counsel ourselves. But, mine honest 
neighbour, suppose that Mr. Badman's father 
had done as you say, and by so doing had 
driven his son to ill courses, what had he 
bettered either himself or his son in so doing ? 

Attentive. That is true ; but it doth not fol- 
low that if the father had done as I said the 
son would have done as you suppose. But if 
he had done as you have supposed, what had 
he done worse than he had done already ? 

Wiseman. He had done bad enough, that is 
true. But suppose his father had given him 
no money, and suppose that young Badman 
had taken a pet thereat, and in anger had gone 
beyond sea, and his father had never seen him 
nor heard of him more ; or suppose that, of a 
mad and headstrong stomach he had gone to 
the highway for money, and so had brought 
himself to the gallows and his father and fam- 
ily to great contempt ; or, if by so doing he 
had not brought himself to that end, yet he 
had added to all his wickedness such and such 
evils besides, — what comfort could his father 
have had in this? 

Besides, when his father had done for him 
what he could, with desire to make him an 
honest man, he would then, whether his son 
had proved honest or no, have laid down his 
head with far more peace than if he had taken 
your counsel. 

Attentive. Nay, I think I should not have 
been forward to have given advice in the case ; 
but truly you have given me such an account 
of his villainies that the bearing thereof has 
made me angry with him. 

Wiseman. In an angry mood we may soon 
outshoot ourselves ; but, poor wretch as he is ! 
he is gone to his place. But, as I said, when 
a good father hath done what he can for a bad 
child, and that child shall prove never the bet- 
ter, he will lie down with far more peace than 
if through severity he had driven him to in- 
conveniences. 

I remember that I have heard of a good 
woman that had (as this old man) a bad and 
ungodly son, and she prayed for him, coun- 
selled him, and carried it motherly to him for 
several years together, but still he remained 
bad. At last, upon a time, after she had been 



508 



BUNYAN'S COMPLETE WORKS. 



at prayer, as she was wont, for his conversion, 
she comes to him, and thus, or to this effect, 
begins again to admonish him. Son, said she, 
thou hast been and art a wicked child ; thou 
hast cost me many a prayer and tear, and yet 
thou remainest wicked ; well, I have done my 
duty, I have done what I can to save thee; 
now I am satisfied that if I shall see thee 
damned at the day of judgment I shall be so 
far off from being grieved for thee that I shall 
rejoice to hear the sentence of thy damnation 
at that day. And it converted him. 

I tell you, that if parents carry it lovingly 
towards their children, mixing their mercies 
with loving rebukes, and their loving rebukes 
with fatherly and motherly compassions, they 
are more likely to save their children than by 
being churlish and severe towards them. But 
if they do not save them, if their mercy do 
them no good, yet it will greatly ease them at 
the day of death to consider, " I have done by 
love as much as I could to save and deliver 
my child from hell." 

Attentive. Well, I yield. But pray let us 
return again to Mr. Badman. You say that 
his father gave him a piece of money that he 
might set up for himself. 

Wiseman. Yes, his father did give him a 
piece of money, and he did set up, and almost 
as soon set down again ; for he was not long 
set up but by his ill managing of his matters 
at home, together with his extravagant ex- 
penses abroad, he was got so far in debt and 
had so little in his shop to pay that he was 
hard put to it to keep himself out of prison. 
But when his creditors understood that he was 
about to marry, and in a fair way to get a rich 
wife, they said among themselves, " We will 
not be hasty with him ; if he gets a rich wife, 
he will pay us all." 

Attentive. But how could he so quickly run 
out, for I perceive it was in little time by what 
you say ? 

Wiseman. It was in little time indeed ; I 
think he was not above two years and a half 
in doing of it ; but the reason is apparent, for 
he being a wild young man, and now having 
the bridle loose before him, and being wholly 
subjected to his lusts and vices, he gave him- 
self up to the way of his heart and to the sight 
of his eye, forgetting that for all these things 
God would bring him to judgment; and he 
that doth thus, you may be sure, shall not be 
able long to stand on his legs. 

Besides, he had now an addition of new 
companions — companions, you must think, 



most like himself in manners, and so such 
that cared not who sunk, so they themselves 
might swim. These would often be haunting 
of him and of his shop too when he was absent. 
They would commonly egg him to the ale- 
house, but yet make him Jack-pay-for-all : 
they would also be borrowing money of him, 
but take no care to pay again, except it was 
with more of their company, which also he 
liked very well; and so his poverty came 
" like one that travaileth," and his " want 
like an armed man." 

But all the while they studied his temper ; 
he loved to be flattered, praised, and com- 
mended for wit, manhood, and personage; 
and this was like stroking him over the face. 
Thus they colleagued with him, and yet got 
more and more into him, and so (like horse- 
leeches) they drew away that little that his 
father had given him, and brought him 
quickly down almost to dwell next door to 
the beggar. 

Attentive. Then was the saying of the wise 
man fulfilled: "He that keepeth company 
with harlots and is a companion of fools shall 
be destroyed." 

Wiseman. Ay, and that too, " A companion 
of riotous persons shameth his father ;" for he, 
poor man, hath both grief and shame to see 
how his son (now at his own hand) behaved 
himself in the enjoyment of those good things 
in and under the lawful use of which he might 
have lived to God's glory, his own comfort, 
and credit among his neighbours. "But he 
that followeth vain persons shall have poverty 
enough." The way that he took led him 
directly into this condition, for who can ex- 
pect other things of one that follows such 
courses? Besides, when he was in his shop 
he could not abide to be doing ; he was natu- 
rally given to idleness ; he loved to live high, 
but his hands refused to labour; and what 
else can the end of such an one be but that 
which the wise man saith ? — " The drunkard 
and the glutton shall come to poverty, and 
drowsiness shall clothe a man with rags." 

Attentive. But now, methinks, when he was 
brought thus low, he should have considered 
the hand of God that was gone out against 
him, and should have smote upon the breast 
and have returned. 

Wiseman. Consideration, good consideration, 
was far from him ; he was as stout and proud 
now as ever in all his life, and was as high too 
in the pursuit of his sin as when he was in 
the midst of his fulness ; only he went now 



LIFE AND DEATH OF MR. B ADM AN. 5Q9 



like a tired jade; the devil had ridden him 
almost off his legs. 

Attentive. Well, but what did he do when 
all was almost gone? 

Wiseman. Two things were now his play: 
1. He bore all in hand by swearing, and 
cracking, and lying that he was as well to 
pass as he was the first day he set up for him- 
self, yea, that he had rather got than lost; 
and he had at his beck some of his com- 
panions that would swear to confirm it as fast 
as he. 

Attentive. This was double wickedness ; it 
was a sin to say it, and another to swear to it. 

Wiseman. That is true; but what evil is that 
that he will not do that is left of God, as I be- 
lieve Mr. Badman was? 

Attentive. And what was the other thing? 

Wiseman. Why, that which I hinted before 
— he was for looking out for a rich wife ; and 
now I am come to some more of his invented, 
devised, designed, and abominable roguery, 
such as will yet declare him to be a most 
abominable sinner. 

The thing was this : a wife he wanted, or 
rather money, for, as for a woman, he could 
have whores enough at his whistle. But, as I 
said, he wanted money, and that must be got 
by a wife or no way ; nor could he so easily 
get a wife, neither, except he became an artist 
at the way of dissembling ; nor would dissem- 
bling do among that people that could dissem- 
ble as well as he. But there dwelt a maid not 
far from him that was both godly and one that 
had a good portion ; but how to get her, there 
lay all the craft. Well, he calls a council 
of some of his most trusty and cunning com- 
panions and breaks his mind to them — to wit, 
that he had a mind to marry, and he also told 
them to whom. But, said he, how shall I ac- 
complish my end ? She is religious and I am 
not. Then one of them made reply, saying, Since 
she is religious, you must pretend to be so like- 
wise, and that for some time before you go to 
her ; mark therefore whither she goes daily to 
hear, and do you go thither also ; but there you 
must be sure to behave yourself soberly, and 
make as if you liked the word wonderful well ; 
stand also where she may see you, and when 
you come home be sure that you walk the 
streets very soberly and go within sight of 
her; this done for awhile, then go to her and 
first talk of how sorry you are for your sins, 
and show great love to the religion that she is 
of, still speaking well of her preachers and of 
her godly acquaintance, bewailing your hard 



hap that it was not your lot to be acquainted 
with her and her fellow-professors sooner; and 
this is the way to get her. Also you must 
write down sermons, talk of Scriptures, and 
protest that you came a-wooing to her only be- 
cause she is godly, and because you should 
count it your greatest happiness if you might 
but have such a one; as for her money, slight 
it, it will never be the further off; that is the 
way to come soonest at it, for she will be jeal- 
ous at first that you come for her money ; you 
know what she has, but make not a word about 
it. Do this, and you shall see if you do not 
entangle the lass. 

Thus the snare was laid for this poor, honest 
maid, and she was quickly catched in the pit. 

Attentive. Why, did he take this counsel ? 
Wiseman. Did he ! Yea, after awhile went 
as boldly to her, and that under a vizard of re- 
ligion, as if he had been for honesty and god- 
liness one of the most sincere and upright- 
hearted in England. He observed all his 
points and followed the advice of his counsel- 
lors, and quickly obtained her too, for natural 
parts he had : he was tall and fair, and had 
plain but very good clothes on his back ; and 
his religion was the more easily attained, for he 
had seen something in the house of his father 
and first master, and so could the more readily 
put himself into the form and show thereof. 

So he appointed a day and went to her, as 
that he might easily do, for she had neither 
father nor mother to oppose. Well, when he 
was come, and had given her a civil compli- 
ment to let her understand why he was come, 
then he began and told her that he had found 
in his heart a great deal of love to her person, 
and that of all the damsels in the world he had 
pitched upon her, if she thought fit, to make 
her his beloved wife. The reasons, as he told 
her, why he had pitched upon her were her re- 
ligious and personal excellencies, and there- 
fore entreated her to take his condition into 
her tender and loving consideration. As for 
the world, quoth he, I have a very good trade, 
and can maintain myself and family well while 
my wife sits still on her seat ; I have got thus 
and thus much already, and feel money come 
in every day ; but that is not the thing that I 
aim at ; it is an honest and godly wife. Then 
he would present her with a good book or two, 
pretending how much good he had got by 
them himself. He would also be often speak- 
ing well of godly ministers, especially of those 
that he perceived she liked and loved most. 
Besides, he would be often telling of her what 



510 



BUNYAN'S COMPLETE V/ORKS. 



a godly father he had, and what a new man he 
was also become himself; and thus did this 
treacherous dealer deal with this honest and 
good girl, to her great grief and sorrow, as af- 
terward you shall hear. 

Attentive. But had the maid no friend to look 
after her ? 

Wiseman. Her father and mother were dead, 
and that he knew well enough, and so she was 
the more easily overcome by his naughty, lying 
tongue. But if she had never so many friends 
she might have been beguiled by him. It is 
too much the custom of young people now to 
think themselves wise enough to make their 
own choice, and that they need not ask coun- 
sel of those that are elder and also wiser than 
they ; but this is a great fault in them, and 
many of them have paid dear for it. Well, to 
be short, in a little time Mr. Badman obtains 
his desire, gets this honest girl and her money, 
is married to her, brings her home, makes a 
feast, entertains her royally, but her portion 
must pay for all. 

Attentive. This was wonderful deceitful do- 
ings : a man shall seldom hear of the like. 

Wiseman. By this his doing he showed how 
little he feared God and what little dread he 
had of his judgments. For all this carriage 
and all these words were by him premeditated 
evil ; he knew he lied, he knew he dissembled ; 
yea, he knew that he made use of the name of 
God, of religion, good men and good books but 
as a stalking-horse, thereby the better to catch 
his game. In all this his glorious pretence of 
religion he was but a glorious painted hypo- 
crite, and hypocrisy is the highest sin that a 
poor carnal wretch can attain unto ; it is also 
a sin that most dareth God and that also bring- 
eth the greater damnation. Now was he a 
whited wall, now was he a painted sepulchre, 
now was he a grave that appeared not, for this 
poor honest, godly damsel little thought that 
both her peace, and comfort, and estate, and 
liberty, and person, and. all were going to her 
burial when she was going to be married to 
Mr. Badman; and yet so it was, she enjoyed 
herself but little afterwards ; she was as if she 
was dead and buried to what she enjoyed be- 
fore. 

Attentive. Certainly some wonderful judg- 
ment of God must attend and overtake such 
wicked men as these. 

Wiseman. You may be sure that they shall 
have judgment to the full for all these things 
when the day of judgment is come. But as 
for judgment upon them in this life, it doth I 



not always come—no, not upon those that are 
worthy thereof: "They that tempt God are 
delivered, and they that work wickedness are 
set up;" but they are reserved to the day of 
wrath, and then, for their wickedness, God 
will repay them to their faces. " The wicked 
is reserved to the day of destruction; they 
shall be brought forth to the day of wrath. 
Who shall declare his way to his face? and 
who shall repay him what he hath done? Yet 
shall he be brought to the grave, and remain 
in the tomb;" that is, ordinarily they escape 
God's hand in this life, save only a few ex- 
amples are made that others may be cautioned 
and take warning thereby, but at the day of 
judgment they must be rebuked for their evil 
with the lashes of devouring fire. 

Attentive. Can you give me no example of 
God's wrath upon men that have acted this 
tragical wicked deed of Mr. Badman ? 

Wiseman. Yes, Hamor and Shechem and all 
the men of their city, for attempting to make 
God and religion the stalking-horse to get 
Jacob's daughter to wife, were together slain 
with the edge of the sword — a judgment of 
God upon them, no doubt, for their dissem- 
bling in that matter. All manner of lying and 
dissembling is dreadful, but to make God and 
religion a disguise, therewith to blind thy dis- 
simulation from others' eyes, is highly provok- 
ing to the Divine Majesty. 

I knew one that dwelt not far off from 
our town that got him a wife as Mr. Badman 
got his, but he did not enjoy her long; for one 
night, as he was riding home from his com- 
panions, where he had been at a neighbouring 
town, his horse threw him to the ground, 
where he was found dead at break of day, 
frightfully and lamentably mangled with his 
fall and besmeared with his own blood. 

Attentive. Well, but pray return again to Mr. 
Badman : how did he carry it to his wife after 
he was married to her? 

Wiseman. Nay, let us take things along as 
we go. He had not been married but a little 
while but his creditors came upon him for 
their money. He deferred them a little while, 
but at last things were come to that point that 
pay he must or must do worse; so he appointed 
them a time and they came for their money, 
and he paid them down with her money, be- 
fore her eyes, for those goods that he had pro- 
fusely spent among his whores long before, be- 
sides the portion that his father gave him to 
the value of two hundred pounds. 

Attentive. This beginning was bad, but what 



LIFE AND DEATH 



OF MB. BAD MAN. 



511 



shall I say? It was like Mr. Badman himself. 
Poor woman! this was but a bad beginning for 
her; I fear it filled her with trouble enough, 
as I think such a beginning would have done 
one perhaps much stronger than she. 

Wiseman. Trouble! Ay, you may be sure 
of it, but now it was too late to repent; she 
should have looked better to herself when be- 
ing wary would have done her good; her 
harms may be an advantage to others that 
will learn to take heed thereby ; but for her- 
self she must take what follows, even such a 
life now as Mr. Badman her husband will lead 
her, and that will be bad enough. 

Attentive. This beginning was bad, and yet I 
fear it was but the beginning of bad. 

Wiseman. You may be sure that it was but 
the beginning of badness, for other evils came 
on apace, as for instance : It was but a little 
while after he was married but he hangs his 
religion upon the hedge, or rather dealt with 
it as men deal with their old clothes, who 
cast them off or leave them to others to 
wear; for his part, he would be religious no 
longer. 

Now, therefore, he had pulled off his vizard 
and began to show himself in his old shape, a 
base, wicked, debauched fellow, and now the 
poor woman saw that she was betrayed indeed ; 
now also his old companions began to flock 
about him and to haunt his house and shop as 
formerly; and who with them but Mr. Bad- 
man? and who with him again but they? 

Now, those good people that used to com- 
pany with his wife began to be amazed and 
discouraged; also he would frown and glout 
upon them, as if he abhorred the appearance 
of them; so that in little time he drove all 
good company from her, and made her sit 
solitary by herself. He also began now to go 
out o' nights to those drabs who were his 
familiars before, with whom he would stay 
sometimes till midnight, and sometimes till 
almost morning, and then would come home 
drunk as a swine ; and this was the course of 
Mr. Badman. 

Now when he came home in this case, if his 
wife did but speak a word to him about where 
he had been and why he had abused himself, 
though her words were spoken in never so 
much meekness and love, then she was a 
whore, and bitch, and jade, and it was well if 
she missed his fingers and heels. Sometimes 
also he would bring his punks home to his 
house, and woe be to his wife when they were 
gone if she did not entertain them with all 



varieties possible, and also carry it lovingly to 
them. 

Thus this good woman was made by Bad- 
man, her husband, to possess nothing but dis- 
appointments as to all that he had promised 
her or that she hoped to have at his hands. 

But that that added pressing weight to all 
her sorrow was, that as he had cast away all 
religion himself, so he attempted if possible 
to make her do so too. He would not suffer 
her to go out to the preaching of the word of 
Christ, nor to the rest of his appointments for 
the health and salvation of her soul. He 
would now taunt at and reflectingly speak of 
her preachers, and would receive, yea, raise 
scandals of them, to her very great grief and 
affliction. 

Now she scarce dare go to an honest neigh- 
bour's house or have a good book in her hand, 
especially when he had his companions in his 
house or had got a little drink in his head. 
He would also, when he perceived that she 
was dejected, speak tauntingly and mockingly 
to her in the presence of his companions, 
calling of her his religious wife, his demure 
dame, and the like; also he would make a 
sport of her among his wanton ones abroad. 

If she did ask him, as sometimes she would, 
to let her go out to a sermon, he would in a 
currish manner reply, Keep at home, keep at 
home, and look to your business ; we cannot 
live by hearing of sermons. If she still urged 
that he would let her go, then he would say to 
her, Go if you dare. He would also charge 
her with giving of what he had to her minis- 
ters, when, vile wretch ! he had spent it on his 
vain companions before. 

This was the life that Mr. Badman's good 
wife lived within few months after he had 
married her. 

Attentive. This was a disappointment indeed. 
Wiseman. A disappointment indeed, as ever, 
I think, poor woman had. One would think 
that the knave might a little let her have had 
her will, since it was nothing but to be honest, 
and since she brought him so sweet, so lump- 
ing a portion, for she brought hundreds into 
his house ; I say, one would think he should 
have let her had her own will a little, since 
she desired it only in the service and worship 
of God ; but could she win him to grant her 
that? No, not a bit if it would have saved 
her life. True, sometimes she would steal out 
when he was from home, or on a journey, or 
among his drunken companions, but with all 
privacy imaginable ; and, poor woman ! this 



512 



BUNYAN'S COMPLETE WORKS. 



advantage she had : she carried it so to all her 
neighbours that though many of them were 
but carnal, yet they would not betray her, or 
tell of her going out to the world if they saw 
it, but would rather endeavour to hide it from 
Mr. Badman himself. 

Attentive. This carriage of his to her was 
enough to break her heart. 

Wiseman. It was enough to do it; indeed it 
did effectually do it. It killed her in time, 
yea, it was all the time a-killing of her. She 
would oftentimes, when she sat by herself, thus 
mournfully bewail her condition : " Woe is me 
that I sojourn in Meshec, and that I dwell in 
the tents of Kedar ! My soul hath long time 
dwelt with him that hateth peace. Oh what 
shall be given unto thee, thou deceitful 
tongue? or what shall be done unto thee, 
thou false tongue ?" I am a woman grieved 
in spirit ; my husband has bought me and 
sold me for his lusts ; it was not me, but my 
money that he wanted ; oh that he had had it, 
so I had had my liberty ! 

This she said, not of contempt of his per- 
son, but of his conditions ; and because she 
saw that by his hypocritical tongue he had 
brought her not only almost to beggary, but 
robbed her of the word of God. 

Attentive. It is a deadly thing, I see, to be 
unequally yoked with unbelievers. If this 
woman had had a good husband, how happily 
might they have lived together ! Such an one 
would have prayed for her, taught her, and 
also would have encouraged her in the faith 
and ways of God ; but now, poor ' creature ! 
instead of this, there is nothing but quite the 
contrary. 

Wiseman. It is a deadly thing indeed, and 
therefore by the word of God his people are 
forbid to be joined in marriage with them. 
" Be not," saith he, " unequally yoked together 
with unbelievers ; for what fellowship hath 
righteousness with unrighteousness? and what 
communion hath light with darkness? and 
what concord hath Christ with Belial? or 
what part hath he that believeth with an in- 
fidel? and what agreement hath the temple 
of God with idols?" There can be no agree- 
ment where such matches are made; even 
God himself hath declared the contrary from 
the beginning of the world. " I," says he, 
" will put enmity betwixt thee and the woman, 
betwixt thy seed and her seed." Therefore he 
saith in another place, " They can mix no bet- 
ter than iron and clay." I say, they cannot 
agree, they cannot be one, and therefore they 



should be aware at first and not lightly re- 
ceive such into their affections. God has 
often made such matches bitter, especially to 
his own. Such matches are, as God said of 
Eli's sons that were spared, " to consume the 
eyes and to grieve the heart." Oh the wailing 
and lamentation that they have made that 
have been thus yoked, especially if they were 
such as would be so yoked against their light 
and good counsel to the contrary ! 

Attentive. Alas! he deluded her with his 
tongue, and feigned reformation. 

Wiseman. Well, well; she should have gone 
more warily to work; what if she had ac- 
quainted some of her best, most knowing, and 
godly friends therewith? What if she had en- 
gaged a godly minister or two to have talked 
with Mr. Badman? Also, what if she had 
laid wait round about him, to espy if he was 
not otherwise behind her back than he was 
before her face? And besides, I verily think 
(since in the multitude of counsellors there is 
safety) that if she had acquainted the congre- 
gation with it, and desired them to spend some 
time in prayer to God about it, and, if she 
must have had him, to have received him as 
to his godliness upon the judgment of others 
rather than her own, (she knowing them to be 
godly, and judicious, and unbiassed men,) she 
had had more peace all her life after than to 
trust to her own poor, raw, womanish judg- 
ment, as she did. Love is blind, and will see 
nothing amiss where others may see an hun- 
dred faults. Therefore, I say, she should not 
have trusted to her own thoughts in the mat- 
ter of his goodness. 

As to his person, there she was fittest to 
judge, because she was to be the person 
pleased; but as to his godliness, there the 
word was the fittest judge, and they that could 
best understand it, because God was therein to 
be pleased. I wish that all young maidens 
would take heed of being beguiled with flat- 
tering words, with feigning and lying speeches, 
and take the best way to preserve themselves 
from being bought and sold by wicked men, 
as she was, lest they repent with her, when, as 
to this, repentance will do them no good, but 
for their unadvisedness go sorrowing to their 
graves. 

Attentive. Well, things are past with this 
poor woman, and cannot be called back ; let 
others beware, by her misfortunes, lest they 
also fall into her distress. 

Wiseman. That is the thing that I say ; let 
them take heed, lest for their unadvisedness 



LIFE AND DEATH OF MR. B ADMAN. 



513 



they smart as this poor woman has done. And 
ah! methinks that they that yet are single 
persons, and that are tempted to marry to such 
as Mr. Badman, would do well to inform and 
warn themselves in this matter before they 
entangle themselves, but go to some that are 
already in the snare, and ask them how it is 
with them as to the suitable or unsuitableness 
of their marriage, and desire their advice. 
Surely they would ring such a peal in their 
ears about the inequality, unsuitableness, dis- 
advantages, and disquietments, and sins that 
attend such marriages that would make them 
beware as long as they live. But the bird in 
the air knows not the notes of the bird in the 
snare until she comes thither herself. Besides, 
to make up such marriages, Satan, and carnal 
reason, and lust, or at least inconsiderateness, 
has the chief est hand ; and where these things 
bear sway, designs, though never so destruc- 
tive, will go headlong on ; and therefore I fear 
that but little warning will be taken by young 
girls at Mr. Badman's wife's affliction. 

Attentive. But are there no dissuasive argu- 
ments to lay before such to prevent their future 
misery ? 

Wiseman. Yes, there is the law of God, that 
forbiddeth marriage with unbelievers. These 
kind of marriages also are condemned even by 
irrational creatures. It is forbidden by the 
law of God, both in the Old Testament and in 
the New. 1. In the Old: "Thou shalt not 
make marriages with them ; thy daughter thou 
shalt not give unto his son, nor his daughter 
shalt thou take unto thy son." Deut. vii. 4, 5. 
2. In the New Testament it is forbidden : "Be 
not unequally yoked together with unbelievers ; 
let them marry to whom they will, only in the 
Lord." 

Here now is a prohibition plainly forbidding 
the believer to marry with the unbeliever; 
therefore they should not do it. Again, these 
unwarrantable marriages are, as I may so say, 
condemned by irrational creatures, who will 
not couple but with their own sort. Will the 
sheep couple with the dog? the partridge with 
a crow? or the pheasant with an owl? No; 
they will strictly tie up themselves to those of 
their own sort only ; yea, it sets all the world a- 
wondering when they see or hear the contrary. 
Man only is most subject to wink at and allow 
of these unlawful mixtures of men and women. 
Because man only is a sinful beast, a sinful 
bird, therefore he, above all, will take upon 
him by rebellious actions to answer, or rather 
to oppose and violate, the law of God and his 
33 



Creator; nor shall these, or other interroga- 
tories, what fellowship, what concord, what 
agreement, what communion can there be in 
such marriages? be counted of weight or 
thought worth the answering by him. 

But further, the dangers that such do com- 
monly run themselves into should be to others 
a dissuasive argument to stop them from doing 
the like ; for besides the distresses of Mr. Bad- 
man's wife, many that have had very hopeful 
beginnings for heaven have, by virtue of the 
mischiefs that have attended these unlawful 
marriages, miserably and fearfully miscarried. 
Soon after such marriages conviction (the first 
step towards heaven) hath ceased ; prayers 
(the next step towards heaven) have ceased ; 
hungerings and thirstings after salvation (an- 
other step towards the kingdom of heaven) 
have ceased. In a word, such marriages have 
estranged them from the word, from their 
godly and faithful friends, and have brought 
them again into carnal company, among carnal 
friends, and also into carnal delights, where 
and with whom they have both sinfully abode 
and miserably perished. 

And this is one reason why God hath for- 
bidden this kind of unequal marriages. " For 
they," saith he, (meaning the ungodly,) "will 
turn away thy son from following me, that 
they may serve other gods ; so will the anger 
of the Lord be kindled against you and destroy 
you suddenly." Now mark, there were some 
in Israel that would, notwithstanding this pro- 
hibition, venture to marry to the heathens and 
unbelievers ; but what followed ? They served 
their idols, they sacrificed their sons and their 
daughters unto devils. Thus were they defiled 
with their own works, and went a-whoring 
with their own inventions : therefore was the 
wrath of the Lord kindled against his people, 
insomuch that he abhorred his own inheritance. 

Attentive. But let us return again to Mr. 
Badman : had he any children by his wife ? 

Wiseman. Yes, seven. 

Attentive. I doubt they were but badly 
brought up. 

Wiseman. One of them loved its mother 
dearly, and would constantly hearken to her 
voice. Now that child she had the opportunity 
to instruct in the principles of the Christian 
religion, and it became a very gracious child. 
But that child Mr. Badman could not abide ; 
he would seldom afford it a pleasant word, but 
would scold and frown upon it, speak churl- 
ishly and doggedly to it ; and though, as to 
nature, it was the most feeble of the seven, yet 



514 



BUNYAN'S COMPLETE WORKS. 



it oftenest felt the weight of its father's fingers. 
Three of his children did directly follow their 
father's steps, and began to be as vile as (in 
his youth) he was himself. The others that 
remained became a kind of mongrel professors, 
not so bad as their father, nor so good as their 
mother, but betwixt them both. They had 
their mother's notions and their father's ac- 
tions, and were much like those you read of 
in the book of Nehemiah: "These children 
spake half of Ashdod, and could not speak in 
the Jews' language, but according to the lan- 
guage of each people." 

Attentive. What you say in this matter is 
observable ; and, if I take not my mark amiss, 
it often happeneth after this manner where 
such unlawful marriages are contracted. 

Wiseman. It sometimes doth so ; and the rea- 
son with respect to their parents is this : Where 
the one of their parents is godly and the other 
ungodly and vile, they strive for their children 
when they are born. The godly parent strives 
for the child, and by prayers, counsel, and good 
examples labours to make it holy in body and 
soul, and so fit for the kingdom of heaven ; but 
the ungodly would have it like himself, wicked, 
and base, and sinful ; and so they both give in- 
structions accordingly. Instructions, did I say ? 
yea, and examples too, according to their minds. 
Thus the godly, as Hannah, is presenting her 
Samuel unto the Lord, but the ungodly, like 
them that went before them, are for offering 
their children to Moloch, to an idol, to sin, to 
the devil, and to hell. Thus one hearkeneth to 
the law of their mother, and is preserved from 
destruction, but as for the other, as their fath- 
ers did so do they. Thus did Mr. Badman and 
his wife part some of their children betwixt 
them ; but as for the other three that were as 
it were mongrels betwixt both, they were like 
unto those that you read of in Kings : " They 
heard the Lord, but served their own idols." 
They had, as I said, their mother's notions, 
and, I will add, profession too, but their fath- 
er's lusts, and something of his life. Now, 
their father did not like them because they 
had their mother's tongue, and the mother 
dM not like them because they had still their 
father's heart and life ; nor were they indeed 
fit company for good or bad. The good would 
not trust them because they were bad ; the bad 
would not trust them because they were good ; 
viz., £he good would not trust them because 
they were bad in their lives, and the bad would 
not trust them because they were good in their 
words; so they were forced with Esau to join 



in affinity with Ishmael— to wit, to look out a 
people that were hypocrites like themselves, 
and with them they matched and lived and 
died. 

Attentive. Poor woman! she could not but 
have much perplexity. 

Wiseman. Yea, and poor children ! that ever 
they were sent into the world as the fruit of 
the loins and under the government of such a 
father as Mr. Badman. 

Attentive. You say right, for such children 
lie almost under all manner of disadvantages ; 
but we must say nothing, because this also is 
the sovereign will of God. 

Wiseman. We may not by any means object 
against God, yet we may talk of the advantages 
and disadvantages that children have by hav- 
ing for their parents such as are either godly 
or the contrary. 

Attentive. You say right, we may so ; and 
pray now, since we are about it, speak some- 
thing in brief unto it— that is, unto this : What 
advantage those children have above others 
that have for their parents such as indeed are 
godly. 

Wiseman. So I will; only I must first pre- 
mise these two. or three things : 

1. They have not the advantage of election 
for their father's sake. 

2. They are born, as others, the children of 
wrath, though they come of godly parents. 

3. Grace comes not unto them as an inherit- 
ance because they have godly parents. These 
things premised, I shall now proceed : 

1. The children of godly parents are the 
children of many prayers ; they are prayed 
for before and prayed for after they are born ; 
and the prayers of a godly father and godly 
mother do much. 

2. They have the advantage of what restraint 
is possible from what evils their parents see 
them inclined to ; and that is a second mercy. 

3. They have the advantage of godly instruc- 
tion, and of being told which be and which be 
not the right ways of the Lord. 

4. They have also those ways commended 
unto them and spoken well of in their hearing 
that are good. 

5. Such are also what may be kept out of 
evil company, from evil books, and from being 
taught the way of swearing, lying, and the like, 
as sabbath-breaking and mocking at good men 
and good things ; and this is a very great 
mercy. 

6.. They have also the benefit of a godly life 
set before them doctrinally by their parents, 



LIFE AND DEATH 



OF MR. BAD MAN. 



515 



and that doctrine backed with a godly and 
holy example; and these are very great ad- 
vantages. 

Now all these advantages the children of 
ungodly parents want, and so are more in dan- 
ger of being carried away with the error of the 
wicked. For ungodly parents neither pray 
for their children, nor do nor can they heartily 
instruct them. They do not after a godly 
manner restrain them from evil, nor do they 
keep them from evil company. They are not 
grieved at, nor yet do they forewarn their 
children to beware of, such evil actions that 
are an abomination to God and to all good 
men. They let their children break the sab- 
bath, swear, lie, be wicked and vain. They 
commend not to their children an holy life, 
nor set a good example before their eyes. No, 
they do in all things contrary, estranging their 
children what they can from the love of God 
and all good men so soon as they are born. 
Therefore it is a very great judgment of God 
upon children to be the offspring of base and 
ungodly men. 

Attentive. Well, but before we leave Mr. 
Badman's wife and children, I have a mind, 
if you please, to inquire a little more after one 
thing, the which I am sure you can satisfy 
me in. 

Wiseman. What is that? 

Attentive. You said awhile ago that this Mr. 
Badman would not suffer his wife to go out to 
hear such godly ministers as she liked, but 
said if she did she had as good never come 
home any more. Did he often carry it thus 
to her? 

Wiseman. He did say so ; he did often say 
so. This I told you then, and had also then 
told you more, but that other things put me 
out. 

Attentive. Well said; pray therefore now 
go on. 

Wiseman. So I will. Upon a time she was on 
a Lord's day for going to hear a sermon, and 
Mr. Badman was unwilling she should; but 
she at that time, as it seems, did put on more 
courage than she was wont; and therefore, 
after she had spent upon him a great many 
fair words and entreaties if perhaps she might 
have prevailed by them, but all to no purpose 
at all, — at last she said she would go, and ren- 
dered this reason for it : I have an husband, 
but also a God ; my God has commanded me, 
and that upon pain of damnation, to be a con- 
tinual worshipper of him, and that in the way 
of his own appointment ; I have an husband, 



but also a soul, and my soul ought to be more 
unto me than all the world besides. This soul 
of mine I will look after, care for, and if I can 
provide it an heaven for its habitation. You 
are commanded to love me as you love your 
own body, and so do I love you ; but I tell you 
true, I prefer my soul before all the world, and 
its salvation I will seek. 

At this, first he gave her an ugly wish, and 
then fell into a fearful rage, and swore more- 
over that if she did go he would make both 
her and all her damnable brotherhood (for so 
he was pleased to call them) to repent their 
coming thither. 

Attentive. But what should he mean by 
that? 

Wiseman. You may easily guess what he 
meant ; he meant he would turn informer, and 
so either weary out those that she loved from 
meeting together to worship God, or make 
them pay dearly for their so doing; the which, 
if he did, he knew it would vex every vein of 
her tender heart. 

Attentive. But do you think Mr. Badman 
would have been so base? 

Wiseman. Truly he had malice and enmity 
enough in his heart to do it, only he was a 
tradesman ; also he knew that he must live by 
his neighbours, and so he had that little wit in 
his anger that he refrained himself and did it 
not. But, as I said, he had malice and envy 
enough in his heart to have made him to do 
it, only he thought it would worst him in his 
trade ; yet these three things he would be doing : 

1. He would be putting of others on to mo- 
lest and abuse her friends ; 

2. He would be glad when he heard that 
any mischief befell them ; 

3. And would laugh at her when he saw her 
troubled for them. And now I have told you 
Mr. Badman's way as to this. 

Attentive. But was he not afraid of the judg- 
ments of God that did fly about at that time? 

Wiseman. He regarded not the judgment 
nor mercy of God, for had he at all done that 
he could not have done as he did. But what 
judgments do you mean ? 

Attentive. Such judgments that if Mr. Bad- 
man himself had taken but sober notice of, 
they might have made him hang down his 
ears. 

Wiseman. Why, have you heard of any such 
persons that the judgments of God have over- 
taken? 

Attentive. Yes, and so, I believe, have you 
too, though you make so strange about it. 



516 



BUNYAN'S COMPLETE WORKS. 



Wiseman. I have so indeed, to my astonish- 
ment and wonder. 

Attentive. Pray, therefore, if you please, 
tell me what it is, as to this, that you know, 
and then perhaps I may also say something 
to you of the same. 

IKS^ Wiseman. In our town there was one 
W. S., a man of a very wicked life ; and he, 
when there seemed to be countenance given to 
it, would needs turn informer. Well, so he 
did, and was as diligent in his business as most 
of them could be; he would watch of nights, 
climb trees, and range the woods of days, if 
possible to find out the meeters, for then they 
were forced to meet in the fields ; yea, he 
would curse them bitterly, and swear most 
fearfully what he would do to them when he 
found them. Well, after he had gone on like 
a bedlam in his course awhile, and had done 
some mischiefs to the people, he was stricken 
by the hand of God, and that in this terrible 
manner: 

1. Although he had his tongue naturally at 
will, now he was taken with a faltering in his 
speech, and could not for weeks together speak 
otherwise than just like a man that was 
drunk. 

2. Then he was taken with a drawling or 
slabbering at his mouth, which slabber some- 
times would hang at his mouth wellnigh half 
way down to the ground. 

3. Then he had such a weakness in the back 
sinews of his neck that ofttimes he could not 
look up before him, unless he clapped his hand 
hard upon his forehead and held up his head 
that way by strength of hand. 

4. After this his speech went quite away, 
and he could speak no more than a swine or a 
bear. Therefore, like one of them, he would 
gruntle and make an ugly noise, according as 
he was offended or pleased, or would have any 
thing done. &c. 

In this posture he continued for the space of 
half a year or thereabouts, all the while other- 
wise well and could go about his business, save 
once that he had a fall from the bell as it 
hangs in our steeple, which it was a wonder it 
did not kill him ; but after that he also walked 
about until God had made a sufficient spec- 
tacle of his judgment for his sin, and then on 
a sudden he was stricken and died miser- 
ably ; and so there was an end of him and his 
doings. 

J8^" I'll tell you of another. About four 
miles from St. Neot's there was a gentleman 
had a man, and he would needs be an in- 



former ; and a lusty young man he was. Well, 
an informer he was, and did much distress 
some people, and had perfected his information 
so effectually against some that there was 
nothing further to do but for the constables to 
make distress on the people, that he might 
have their money or goods ; and, as I heard, 
he hastened them much to do it. Now while 
he was in the heat of his work, as he stood 
one day by the fireside, he had (it should seem) 
a mind to a sop in the pan, (for the spit was 
then at the fire,) so he went to make one; but 
behold a dog (some say his own favourite dog) 
took distaste at something and immediately bit 
his master by the leg; the which bite, not- 
withstanding all the means that was used to 
cure him, turned (as was said) to a gangrene ; 
however, that wound was his death, and that a 
dreadful one too, for my relater said that he 
lay in such a condition by this bite (at the be- 
ginning) till his flesh rotted from off him be- 
fore he went out of the world. But what need 
I instance in particular persons, when the 
judgment of God against this kind of people 
was made manifest, I think I may say, if not 
in all, yet in most of the counties in England 
where such poor creatures were? But I would, 
if it had been the will of God, that neither I 
nor anybody else could tell you more of these 
stories — true stories that are neither lie nor 
romance. 

Attentive. Well, I also heard of both of these 
myself, and of more too as remarkable in their 
kind as these, if I had any list to tell them ; 
but let us leave those that are behind to others 
or to the coming of Christ, who then will 
justify or condemn them as the merit of their 
work shall require ; or, if they repented and 
found mercy, I shall be glad when I know it, 
for I wish not a curse to the soul of mine 
enemy. 

Wiseman. There can be no pleasure in the 
telling of such stories, though to hear of them 
may do us a pleasure; they may put us in 
mind that there is a God that judgeth in the 
earth, and that doth not always forget nor defer 
to hear the cry of the destitute ; they also carry 
along with them both caution and counsel to 
those that are the survivors of such. Let us 
tremble at the judgments of God, and be afraid 
of sinning against him, and it shall be our pro- 
tection. It shall go well with them that fear 
God, that fear before him. 

Attentive. Well, sir, as you have intimated, 
so I think we have in this place spoken enough 
about these kind of men ; if you please, let us 



LIFE AND DEATH 



OF MB. B ADMAN. 



517 



return again to Mr. Badman himself, if you 
have any more to say of him. 

Wiseman. More ! We have yet scarce thor- 
oughly began with any thing that we have 
said. All the particulars are in themselves so 
full of badness that we have rather only looked 
in them than indeed said anything to them ; 
but we will pass them and proceed. You have 
heard of the sins of his youth, of his appren- 
ticeship, and how he set up and married, and 
what a life he hath led his wife ; and now I 
will tell you more of his pranks. He had the 
very knack of knavery. Had he, as I said be- 
fore, been bound to serve an apprenticeship to 
all these things, he could not have been more 
cunning, he could not have been more artificial 
at it. 

Attentive. Nor perhaps so artificially either ; 
for as none can teach goodness like to God 
himself, so concerning sin and knavery none 
can teach a man it like the devil, to whom, as 
I perceive, Mr. Badman went to school from 
his childhood to the end of his life. But pray, 
sir, make a beginning. 

Wiseman. Well, so I will. You may re- 
member that I told you what a condition he 
was in for money before he did marry, and 
how he got a rich wife, with whose money he 
paid his debts. Now when he had paid his 
debts, he having some money left, he sets up 
again as briskly as ever, keeps a great shop, 
drives a great trade, and runs again a great 
way into debt ; but now, not into the debt of 
one or two, but into the debt of many, so that 
at last he came to owe some thousands of 
pounds ; and thus he went on for a long time. 
And to pursue his ends the better, he began 
now to study to please all men and to suit 
himself to any company ; he could now be as 
they, say as they — that is, if he listed; and 
then he would list when he perceived that by 
so doing he might either make them his cus- 
tomers or his creditors for his commodities. 
If he dealt with honest men, (as with some 
honest men he did,) then he would be as they; 
talk as they ; seem to be sober as they ; talk 
of justice and religion as they ; and against 
debauchery as they ; yea, and would seem to 
show a dislike of them that said, did, or were 
otherwise than honest. 

Again, when he did light among those that 
were bad, then he would be as they, but yet 
more close and cautiously, except he were sure 
of his company ; then he would carry it openly, 
be as they ; say Damn them ! and, Sink them ! 
as they. If they railed on good men, so could 



he; if they railed on religion, so could lie; if 
they talked beastly, vainly, idly, so would he ; 
if they were for drinking, swearing, whoring, 
or any the like villainies, so was he. This was 
now the path that he trod in, and could do all 
as artificially as any man alive. And now he 
thought himself a perfect man ; he thought he 
was always a boy till now. What think you 
now of Mr. Badman ? 

Attentive. Think ! Why, I think he was an 
atheist, for no man but an atheist can do this. 
I say, it cannot be but that the man that is 
such as this Mr. Badman must be a rank and 
vile atheist, for he that believes that there is 
either God or devil, heaven or hell, or death 
and judgment after, cannot do as Mr. Badman 
did. I mean, if he could do these things with- 
out reluctancy and check of conscience — yea, 
if he had not sorrow and remorse for such 
abominable sins as these. 

Wiseman. Nay, he was so far off from the 
reluctancies and remorse of conscience for 
these things that he counted them the excel- 
lency of his attainments, the quintessence of 
his wit, his rare and singular virtues, such as 
but few besides himself could be the master of. 
Therefore, as for those that made boggle and 
stop at things, and that could not in conscience 
and for fear of death and judgment do such 
things as he, he would call them fools and 
noddies, and charge them for being frighted 
with the talk of unseen bugbears ; and would 
encourage them, if they would be men indeed, 
to labour after the attainment of this his ex- 
cellent art. He would oftentimes please him- 
self with the thoughts of what he could do in 
this matter, saying, within himself, I can be 
religious and irreligious ; I can be any thing 
or nothing; I can swear and speak against 
swearing ; I can lie and speak against lying ; 
I can drink, be unclean, and defraud, and not 
be troubled for it ; now I enjoy myself and am 
master of mine own ways, and not they of me. 
This I have attained with much study, great 
care, and more pains. But this his talk should 
be only with himself, to his wife, who he knew 
durst not divulge it, or among his intimates, 
to whom he knew he might say any thing. 

Attentive. Did I call him before an atheist? 
I may call him now a devil, or a man pos- 
sessed with one if not with many. I think 
that there cannot be found in every corner 
such a one as this. True, it is said of King 
Ahaz, " That he sinned more and more ;" and 
of Ahab, " That he sold himself to work wick- 
edness;" and of the men of Sodom, "That 



518 



BUNYAN'S COMPLETE WORKS. 



they were sinners exceedingly before the 
Lord." 

Wiseman. An atheist he was no doubt, if 
there be such a thing as an atheist in the 
world ; but for all his brags of perfection and 
security in his wickedness, I believe that at 
times God did let down fire from heaven into 
his conscience. True, I believe he would 
quickly put it out again, and grow more des- 
perate and wicked afterward, but this also 
turned to his destruction, as afterward you 
may hear. 

But I am not of your mind to think that 
there are but few such in the world, except you 
mean as to the degree of wickedness unto 
which he had attained. For otherwise, no 
doubt, there are abundance of such as he — 
men of the same mind, of the same principles, 
and of the same conscience, too, to put them 
into practice. Yea, I believe that there are 
many that are endeavouring to attain to the 
same pitch of wickedness ; and all of them are 
such as he in the judgment of the law, nor will 
their want of hellish wit to attain thereto ex- 
cuse them at the day of judgment. You know 
that in all science some are more arch than 
others ; and so it is in the art, as well as in the 
practice, of wickedness ; some are twofold and 
some sevenfold more the children of hell than 
others, (and yet all the children of hell,) else 
they would all be masters, and none scholars, 
in the school of wickedness. But there must 
be masters, and there must be learners ; Mr. 
Badman was a master in this art, and there- 
fore it follows that he must be an arch and 
chief one in that mystery. 

Attentive. You are in the right, for I per- 
ceive that some men, though they desire it, 
cannot be so arch in the practice thereof as 
others, but are (as I suppose they call them) 
fools and dunces to the rest ; their heads and 
capacities will not serve them to act and do so 
wickedly. But Mr. Badman wanted not a 
wicked head to contrive, as well as a wicked 
heart to do, this wickedness. 

Wiseman. True; but yet, I say, such men 
shall at the day of judgment be judged, not 
only for what they are, but also for what they 
would be ; for if the thought of foolishness is 
sin, doubtless the desire of foolishness is more 
sin, and if the desire be more, the endeavour 
after it must needs be more and more. He, 
then, that is not an artificial atheist and trans- 
gressor, yet if he desires to be so, if he endeav- 
oureth to be so, he shall be judged and con- 
demned to hell for such an one ; for the law 



judgeth men, as I said, according to what they 
would be. " He that looketh upon a woman 
to lust after her, hath committed adultery with 
her already in his heart." By the same rule, 
he that would steal, doth steal ; he that would 
cheat, doth cheat ; he that would swear, doth 
swear ; and he that would commit adultery, doth 
do so; for God judgeth men according to the 
working of their minds ; and saith, " As he 
thinketh, so he is." That is, so he is in his 
heart, in his intentions, in his desires, in his 
endeavours ; and God's law, I say, lays hold of 
the desires, intentions, and endeavours, even 
as it lays hold of the act of wickedness itself. 
A man, then, that desires to be as bad as Mr. 
Badman, (and desires to be so wicked have 
many in their hearts,) though he never attains 
to that proficiency in wickedness as he, shall 
yet be judged for as bad a man as he, because 
it was his in his desires to be such a wicked 
one. 

Attentive. But this height of wickedness in 
Mr. Badman will not get out of my mind. 
This hard, desperate, or — what shall I call it ? 
— diabolical frame of heart was in him a foun- 
dation, a groundwork to all acts and deeds that 
were evil. 

Wiseman. The heart, and the desperate wick- 
edness of it, is the foundation and groundwork 
of all. Atheism professed and practical both 
spring out of the heart, yea, and all manner of 
evil besides. For they be not bad deeds that 
make a bad man, but he is already a bad man 
that doth bad deeds. A man must be wicked 
before he can do wickedness. " Wickedness 
proceedeth from the wicked. It is an evil 
tree that bears evil fruit. Men gather no 
grapes of thorns ; the heart, therefore, must be 
evil before the man can do evil, and good be- 
fore the man doth good." 

Attentive. Now I see the reason why Mr. 
Badman was so base as to get a wife by dis- 
simulation, and to abuse her so like a villain 
when he had got her ; it was because he was 
before, by a wicked heart, prepared to act 
wickedness. 

Wiseman. You may be sure of it ; " for from 
within, out of the heart of man, proceedeth 
evil thoughts, adulteries, fornications, murders, 
thefts, covetousness, wickedness, deceit, lasciv- 
iousness, an evil eye, blasphemy, pride, foolish- 
ness ; all these things come from within, and 
defile a man." And a man, as his naughty 
mind inclines him, makes use of these, or any 
of these, to gratify his lusts, to promote his 
designs, to revenge his malice, to enrich or to 



LIFE AND DEATH OF MR. B ADMAN. 



519 



wallow himself in the foolish pleasures and 
pastimes of this life; and all these did Mr. 
Badman do, even to the utmost, if either oppor- 
tunity, or purse, or perfidiousness would help 
hi 111 to the obtaining of his purpose. 

Attentive. Purse! Why, he could not but 
have a purse to do almost what he would, 
having married a wife with so much money. 

Wiseman. Hold you there! Some of Mr. 
Badman's sins were costly, as his drinking and 
lewdness, and keeping other bad company, 
though he was a man that had ways too many 
to get money, as well as ways too many to 
spend it. 

Attentive. Had he then such a good trade, 
for all he was such a bad man ? Or was his 
calling so gainful to him as always to keep his 
purse full, though he was himself a great 
spender ? 

Wiseman. No ; it was not his trade that did 
it, though he had a pretty trade too. He had 
another way to get money, and that by the 
hatful and the pocketful at a time. 

Attentive. Why, I trow he was no highway- 
man, was he ? 

Wiseman. I will be sparing in my speech as 
to that, though some have muttered as if he 
could ride out now and then, about nobody but 
himself knew what, over night, and come home 
all dirty and weary next morning. But this is 
not the thing I aim at. 

Attentive. Pray let me know it, if you think 
it convenient that I should. 

Wiseman. I will tell you. It w^as this : he 
had an art to break, and get hats full of 
money by breaking. 

Attentive. But what do you mean by Mr. 
Badman's breaking ? You speak mystically, 
do you not ? 

Wiseman. No, no ; I speak plainly ; or, if 
you will have it in plainer language, it is this : 
When Mr. Badman had swaggered and thrown 
away most of his wife's portion, he began to 
feel that he could not much longer stand upon 
his legs in this course of life and keep up his 
trade and repute (such as he had) in the 
world, but by the new engine of breaking. 
Wherefore, upon a time he gives a great and 
sudden rush into several men's debt, to the 
value of about four or five thousand pounds, 
driving, at the same time, a very great trade 
by selling many things for less than they cost 
him, to get him custom, therewith to blind his 
creditors' eyes. His creditors, therefore, see- 
ing that he had a great employ, and dreaming 
that it must needs 'at length turn to a very 



good account to them, trusted him freely with- 
out mistrust, and so did others too, to the value 
of what was mentioned before. Well, when 
Mr. Pacinian had well feathered his nest with 
other men's goods and money, after a little 
time he breaks. And by and by it is noised 
abroad that Mr. Badman had shut up his 
shop, was gone, and could trade no longer. 
Now, by the time his breaking had come to 
his creditors' ears he had by craft and knavery 
made so sure of what he had that his creditors 
could not touch a penny. Well, when he had 
done, he sent his mournful, sugared letters to 
his creditors to let them understand what had 
happened unto him, and desired them not to 
be severe with him, for he bore towards all 
men an honest mind,, and would pay so far as 
he was able. Now he sends his letters by a 
man confederate with him, who could make 
both the worst and the best of Mr. Badman's 
case — the best for Mr. Badman and the worst 
for his creditors. So when he comes to them 
he both bemoans them and condoles Mr. Bad- 
man's condition ; telling of them that without 
a speedy bringing of things to a conclusion, 
Mr. Badman would be able to make them no 
satisfaction, but at present he both could and 
w r ould, and that to the utmost of his power; 
and to that end he desired that they Avould 
come over to him. Well, his creditors appoint 
him a time and come over ; and he meanwhile 
authorizes another to treat with them, but will 
not be seen himself, unless it was on a Sunday, 
lest they should snap him with a writ. So his 
deputed friend treats with them about their 
concerns with Mr. Badman, first telling them 
of the great care that Mr. Badman took to sat- 
isfy them and all men for whatsoever he owed 
as far as in him lay, and how little he thought 
awhile since to be in this low condition. He 
pleaded also the greatness of his charge, the 
greatness of taxes, the badness of the times, 
and the great losses that he had by many of 
his customers, some of which died in his debt, 
others were run away, and as for many that 
were alive, he never expected a farthing from 
them. Yet nevertheless he would show him- 
self an honest man, and w T ould pay as far as he 
was able ; and if they were willing to come to 
terms, he would make a composition with 
them, for he was not able to pay them all. 
The creditors asked what he would give. It 
was replied, Half a crown in the pound ; at 
this they began to huff, and he to renew his 
complaint and entreaty; but the creditors 
would not hear, and so for that time their 



520 



BUNYAN'S COMPLETE WORKS. 



/ 



meeting without success broke up. But after 
his creditors were in cool blood and admitting 
of second thoughts, and fearing lest delays 
should make them lose all, they admit of a 
second debate, come together again, and by 
many words and great ado they obtain five 
shillings in the pound. So the money was pro- 
duced, releases and discharges drawn, signed, 
and sealed, books crossed, and all things con- 
firmed; and then Mr. Badman can put his 
head out of doors again, and be a better man 
than when he shut up shop by several thou- 
sands of pounds. 

Attentive. And did he do thus indeed ? 
Wiseman. Yes, once and again. I think he 
broke twice or thrice. 

Attentive. And did he do it before he had 
need to do it? 

Wiseman. Need! What do you mean by 
need? There is no need at any time for a 
man to play the knave. He did it of a wicked 
mind, to defraud and beguile his creditors ; he 
had wherewithal of his father, and also by his 
wife, to have lived upon, with lawful labour, 
like an honest man. He had also when he 
made this wicked break (though he had been 
a profuse and prodigal spender) to have paid 
his creditors their own to a farthing. But 
had he done so he had not done like himself, 
like Mr. Badman ; had he, I say, dealt like an 
honest man, he had then gone out of Mr. Bad- 
man's road. He did it, therefore, of a dishon- 
est mind and to a wicked end — to wit, that he 
might have wherewithal, howsoever unlaw- 
fully gotten, to follow his cups and queans, 
and to live in the swing of his lusts, even as 
he did before. 

Attentive. Why, this was a mere cheat. 

Wiseman. It was a cheat indeed. This way 
of breaking is nothing else but a more neat 
way of thieving, of picking of pockets, of 
breaking open of shops, and of taking from 
men what one has nothing to do with. But 
though it seems easy, it is hard to learn; 
no man that hath conscience to God or man 
can ever be his craftmaster in this hellish 
art. 

Attentive. Oh, sir, what a wicked man was 
this! 

Wiseman. A wicked man indeed. By this 
art he could tell how to make men send their 
goods to his shop, and then be glad to take a 
penny for that which he had promised, before 
it came thither, to give them a groat ; 1 say he 
could make them glad to take a crown for a 
pound's worth, and a thousand for that for 



which he had promised before to give them 
four thousand pounds. 

Attentive. This argueth that Mr. Badman 
had but little conscience. 

Wiseman. This argueth that Mr. Badman 
had no conscience at all ; for conscience, the 
last spark of a good conscience, cannot endure 
this. 

Attentive. Before we go any further in Mr. 
Badman's matters, let me desire you, if you 
please, to give me an answer to these two ques- 
tions : 

1. What do you find in the word of God 
against such a practice as this of Mr. Bad- 
man's is ? 

2. What woulcj. you have a man do that is 
in his creditor's debt, and can neither pay him 
what he owes him nor go on in a trade any 
longer ? 

Wiseman. I will answer you as well as I can. 
And first to the first of your questions — to wit, 
What I find in the word of God against such a 
practice as this of Mr. Badman's is ? 

Answer. The word of God doth forbid this 
wickedness, and to make it the more odious in 
our eyes it joins it with theft and robbery: 
"Thou shalt not," says God, "defraud thy 
neighbour, nor rob him." Thou shalt not de- 
fraud — that is, deceive or beguile. Now, thus 
to break is to defraud, deceive and beguile, 
which is, as you see, forbidden by the God of 
heaven. " Thou shalt not defraud thy neigh- 
bour, nor rob him." It is a kind of theft and 
robbery thus to defraud and beguile. It is a 
vile robbing of his shop and picking of his 
pocket; a thing odious to reason and con- 
science and contrary to the law of nature. It 
is a designed piece of wickedness, and there- 
fore a double sin. A man cannot do this great 
wickedness on a sudden and through a violent 
assault of Satan. He that will commit this 
sin must have time to deliberate, that by in- 
vention he may make it formidable, and that 
with lies and high dissimulation. He that 
commits this wickedness must first hatch it 
upon his bed, beat his head about it, and lay 
his plot strong ; so that to the completing of 
such a wickedness there must be adjoined 
many sins, and that they too must go hand in 
hand until it be completed. But what saith 
the Scripture ?— " Let no man go beyond and 
defraud his brother in any matter, because the 
Lord is the avenger of all such." But this 
kind of breaking is a going beyond my 
brother; this is a compassing of him about, 
that I may catch him in my net, and, as I said, 



LIFE AND DEATH OF MR. HAD MAN. 



521 



an art to rob my brother and to pick his pocket, 
and that with his consent, which doth not 
therefore mitigate, but so much the more mag- 
nify and make odious the offence. For men 
that are thus wilily abused cannot help them- 
selves ; they are taken In a deceitful net. But 
God will here concern himself ; he will be the 
avenger, he will be the avenger of all such, 
either here or in another world. 

And this the apostle testifies where he saith, 
" But he that doeth wrong shall receive for the 
wrong which he hath done; and there is no 
respect of persons ;" that is, there is no man, 
be he what he will, if he be guilty of this sin 
of going beyond, of beguiling of, and doing 
wrong to his brother, but God will call him to 
an account for it, and will pay him with 
vengeance for it too, for there is no respect of 
persons. 

I might add that this sin of wronging, of 
going beyond and defrauding of my neighbour 
is like that first prank that the devil played 
with our first parents, (as the altar that Uriah 
built for Ahaz was taken from the fashion of 
that that stood at Damascus, to be the very 
pattern of it,) The serpent beguiled me, says 
Eve ; Mr. Baclman beguiles his creditors. The 
serpent beguiled Eve with lying promises of 
gain ; so did Mr. Badman beguile his creditors. 
The serpent said one thing and meant another 
when he beguiled Eve ; and so did Mr. Bad- 
man when he beguiled his creditors. 

That man, therefore, that doth thus deceive 
and beguile his neighbour imitateth the devil ; 
he taketh his examples from him, and not from 
God, the word, or good men ; and this did Mr. 
Badman. 

And now to your second question — to wit, 
What I would have a man do that is in his 
creditor's debt, and that can neither pay him 
nor go on in a trade any longer ? 

Answer. First of all, if this be his case, and 
he knows it, let him not run one penny further 
in his creditor's debt, for that cannot be done 
with good conscience. He that knows he can- 
not pay, and yet will run into debt, does know- 
ingly wrong and defraud his neighbour, and 
falls under that sentence of the word of God, 
" The wicked borroweth, and payeth not 
again ;" yea, worse, he borrows, though at the 
very same time he knows that he cannot pay 
again. He doth also craftily take away what 
is his neighbour's. That is therefore the first 
thing that I would propound to such, Let him 
not run any further into his creditor's debt. 
Secondly. After this let him consider how 



and by what means he was brought into such 
a condition that he could not pay his just 
debts — to wit, whether it was by his own re- 
missness in his calling, by living too high in 
diet or apparel, by lending too lavishly that 
which was none of his own, to his loss, or 
whether by the immediate hand and judgment 
of God. 

If by searching he finds that this is come 
upon him through remissness in his calling, 
extravagancies in his family or the like, let 
him labour for a sense of his sin and wicked- 
ness, for he has sinned against the Lord — first, 
in his being slothful in business, and in not 
providing, to wit, of his own, by the sweat of 
his brows or other honest ways, for those of his 
own house. And secondly, in being lavishing 
in diet and apparel in the family, or in lending 
to others that which was none of his own. 
This cannot be done with good conscience ; it 
is both against reason and nature, and there- 
fore must be a sin against God. I say therefore, 
if thus this debtor hath done, if ever he would 
live quietly in conscience and comfortably in 
his condition for the future, let him humble 
himself before God and repent of this his 
wickedness; for "he that is slothful in his 
work is brother to him that is a great waster." 
To be slothful and a waster too is to be, as it 
were, a double sinner. 

But again, as this man should inquire into 
these things, so he should also into this : How 
came I into this way of dealing in which I 
have now miscarried? Is it a way that my 
parents brought me up in, put me apprentice 
to, or that by Providence I was first thrust 
into ? Or is it a way into which I have twisted 
myself, as not being contented with my first 
lot that by God and my parents I was cast 
into ? This ought duly to be considered ; and 
if upon a search a man shall find that he is out 
of the place and calling into which he was put 
by his parents or the providence of God, and 
has miscarried in a new way, which, through 
pride and dislike of his first state, he has chose 
rather to embrace, his miscarriage is his sin, 
the fruit of his pride, and a token of the judg- 
ment of God upon him for his leaving of his 
first state. And for this he ought, as for the 
former, to be humble and penitent before the 
Lord. 

But if by search he finds that his poverty 
came by none of these — if by honest search 
he finds it so, and can say with good con- 
science, I went not out of my place and state in 
which God by his providence had put me, but 



522 



JBUNYAN'S COMPLETE WORKS. 



have abode with God in the calling wherein I 
was called, and have wrought hard and fared 
meanly, been civilly apparelled, and have not 
directly or indirectly made away with my 
creditors' goods — then has his fall come upon 
him by the immediate hand of God, whether 
by visible or invisible ways. For sometimes 
it comes by visible ways — to wit, by fire, by 
thieves, by loss of cattle, or the wickedness of 
sinful dealers, &c, and sometimes by means 
invisible, and then no man knows how ; we 
only see things are going, but cannot see by 
what way they go. Well, now suppose that a 
man by the immediate hand of God is brought 
to a morsel of bread, what must he do now ? 

I answer, his surest way is still to think that 
this is the fruit of some sin ; though possibly 
not sin in the management of his calling, yet 
of some other sin. " God casteth away the 
substance of the wicked." Therefore let him 
still humble himself before his God, because 
his hand is upon him, and say, What sin is 
this for which the hand of God is upon me? 
And let him be diligent to find it out, for some 
sin is the cause of this judgment ; for God " doth 
not willingly grieve nor afflict the children of 
men." Either thy heart is too much set upon 
the world, or religion is too much neglected in 
thy family, or something. There is a snake in 
the grass, a worm in the gourd, some sin in 
thy bosom, for the sake of which God doth 
thus deal with thee. 

Thirdly. This thus done, let that man again 
consider thus with himself: Perhaps God is 
now changing of my condition and state in the 
world; he has let me live in fashion, in ful- 
ness, and abundance of worldly glory, and I 
did not to his glory improve as I should that 
his good dispensation to me. But when I 
lived in full and fat pasture I did there lift up 
the heel. Therefore he will now turn me into 
hard commons, that with leanness, and hunger, 
and meanness, and want I may spend the rest 
of my days. But let him do this without 
murmuring and repining ; let him do it in a 
godly manner, submitting himself to the judg- 
ment of God. "Let the rich rejoice in that 
he is made low." 

This is duty, and it may be privilege, to 
those that are under this hand of God. And 
for thy encouragement to this hard work (for 
this is a hard work) consider of these four 
things : 

1. This is right lying down under God's 
hand, and the way to be exalted in God's time; 
when God would have Job embrace the dung- 



hill, he embraces it and says, " The Lord giv- 
eth, and the Lord hath taken away, blessed be 
the name of the Lord." 

2. Consider that there are blessings also that 
attend a low condition, more than all the world 
are aware of. A poor condition has prevent- 
ing mercy attending of it. The poor, because 
they are poor, are not capable of sinning 
against God as the rich man does. 

3. The poor can more clearly see himself 
preserved by the providence of God than the 
rich, for he trusteth in the abundance of his 
riches. 

4. It may be God has made thee poor be- 
cause be would make thee rich: "Hearken, 
my beloved brethren, hath not God chosen the 
poor of this world, rich in faith, and heirs of 
a kingdom which God hath promised to them 
that love him ?" 

I am persuaded if men upon whom this 
hand of God is would thus quietly lie down 
and humble themselves under it, they would 
find more peace, yea, more blessing of God, 
attending them in it than the most of men are 
aware of. But this is an hard chapter, and 
therefore I do not expect that many should 
either read it with pleasure or desire to take 
my counsel. 

Having thus spoken to the broken man with 
reference to his own self, I will now speak to 
him as he stands related to his creditors. 

In the next place, therefore, let him fall 
upon the most honest way of dealing with his 
creditors, and that I think must be this : 

First. Let him timely make them acquainted 
with his condition, and also to do them these 
three things : 

1. Let him heartily and unfeignedly ask 
them forgiveness for the wrong that he has 
done them. 

2. Let him proffer them all, and the whole 
all, that ever he has in the world ; let him hide 
nothing, let him strip himself to his raiment 
for them ; let him not keep a ring, a spoon, or 
any thing from them. 

3. If none of these two will satisfy them, let 
him proffer them his body to be at their dis- 
posal — to wit, either to abide imprisonment at 
their pleasure or to be at their service, till by 
labour and travail he hath made them such 
amends as they in reason think fit ; only re- 
serving something for the succour of his poor, 
distressed family out of his labour, which in 
reason, and conscience, and nature he is bound 
also to take care of. Thus shall he make them 
what amends he is able for the wrong that he 



LIFE AND DEATH 



OF MR. B ADM AN. 



523 



hath done them in wasting and spending their 
estates. 

By thus doing he submits himself to God's 
rod, commits himself to the disposal of his 
providence ; yea, by thus doing he casteth the 
lot of his present and future condition into the 
lap of his creditors, and leaves the whole dis- 
posal thereof to the Lord, even as he shall 
order and incline their hearts to do with them. 
And let that be either to forgive him or to take 
that which he hath for satisfaction, or to lay 
his body under affliction, this way or that, ac- 
cording to law — can he, I say, thus leave the 
whole to God, let the issue be what it will, 
that man shall have peace in his mind after- 
wards. And the comforts of that state (which 
will be the comforts that attend equity, justice, 
and duty) will be more unto him, because 
more according to godliness, than can be the 
comforts that are the fruits of injustice, fraud- 
ulency, and deceit. Besides, this is the way to 
engage God to favour him by the sentence of 
his creditors, (for he can entreat them to use 
him kindly,) and he will do it when his ways 
are pleasing in his sight: "When a man's 
ways please the Lord, his enemies shall be at 
peace with him." And surely for a man to 
seek to make restitution for wrongs done to 
the utmost of his power, by what he is, has, 
and enjoys in this world, is the best way, in 
that capacity and with reference to that thing, 
that a man can at this time be found active in. 

But he that doth otherwise abides in his sin, 
refuses to be disposed of by the providence of 
God, chooseth an high estate, though not at- 
tained in God's way, when God's will is that 
he should descend into a low one ; yea, he des- 
perately saith in his heart and actions, I will 
be mine own chooser, and that in mine own 
way, whatever happens or follows thereupon. 

Attentive. You have said well, in my mind. 
But suppose, now, that Mr. Badman was here, 
could he not object as to what you have said, 
saying, Go and teach your brethren that are 
professors this lesson, for they, as I am, are 
guilty of breaking, yea, I am apt to think, of 
that which you call my knavish way of break- 
ing — to wit, of breaking before they have need 
to break. But if not so, yet they are guilty of 
neglect in their call, of living higher, both in 
fare and apparel, than their trade or income 
will maintain. Besides, that they do break all 
the world very well knows ; and that they have 
the art to plead 'for a composition is very well 
known to men ; and that it is usual with them 
to hide their linen, their plate, their jewels 



(and, it is to be thought, sometimes money and 
goods besides) is as common as four eggs a 
penny. And thus they beguile men, debauch 
their consciences, sin against their profession, 
and make, it is to be feared, their lusts in all 
this, and the fulfilling of them their end. I 
say, if Mr. Badman was here to object thus 
unto you, what would be your reply ? 

Wiseman. What ! Why I would say, I hope 
no good man, no man of good conscience, no 
man that either feareth God, regardeth the 
credit of religion, the peace of God's people, or 
the salvation of his own soul, will do thus. 

Professors, such perhaps there may be, and 
who upon earth can help it ? Jades there be 
of all colours. If men will profess, and make 
their profession a stalking-horse to beguile 
their neighbours of their estates, as Mr. Bad- 
man himself did when he beguiled her that* 
now is with sorrow his wife, who can help it ? 
The churches of old were pestered with such, 
and therefore no marvel if these perilous, diffi- 
cult times be so. But mark how the apostle 
words it : " Nay, you do wrong and defraud, 
and that your brethren. Know ye not that 
the unrighteous shall not inherit the kingdom 
of God ? Be not deceived ; neither fornicators, 
nor idolaters, nor adulterers, nor effeminate, 
nor abusers of themselves with mankind, nor 
thieves, nor covetous, nor drunkards, nor re- 
vilers, nor extortioners, shall inherit the king- 
dom of God." 

None of these shall be saved in this state, 
nor shall profession deliver them from the 
censure of the godly when they shall be mani- 
fest such to be. But their profession we can- 
not help ; how can we help it if men should 
ascribe to themselves the title of holy ones, 
godly ones, zealous ones, self-denying ones, or 
any other such glorious titles? And while 
they thus call themselves, should they be the 
veriest rogues for all evil, sin, villainy imagin- 
able, who can help it ? True, they are a scan- 
dal to religion, a grief to the honest-hearted, 
an offence to the world, and a stumbling-stone 
to the weak ; and these offences have come, do 
come, and will come, do what all the world 
can, "but woe be to them through whorn they 
come." Let such professors, therefore, be dis- 
owned by all true Christians, and let them be 
reckoned among those base men of the world 
which by such actions they most resemble. 
They are Mr. Badman's kindred. 

For they are a shame to religion ; I say, 
these slithy, rob-shop, pickpocket men, they 
are a shame to religion, and religious men 



524 



BUNYAN'S COMPLETE WORKS. 



should be ashamed of them. God puts such 
an one among the fools of the world ; therefore 
let not Christians put them among those that 
are wise for heaven : "As the partridge sitteth 
on eggs and hatcheth them not, so he that get- 
teth riches, and not by right, shall leave them 
in the midst of his days, and at his end shall 
be a fool." And the man under consideration 
is one of these, and therefore must look to fall 
by this judgment. 

A professor, and practise such villainies as 
these ! Such an one is not worthy to bear that 
name any longer. We may say to such, as the 
prophet spake to their like — to wit, to the re- 
bellious that were in the house of Israel — "Go 
ye, serve every man his idols," if you will not 
hearken to the law and testament of God to 
lead your lives hereafter, " but pollute God's 
holy name no more with your gifts and with 
your idols." 

Go, professors, go ; leave off profession, un- 
less you will lead your lives according to your 
profession. Better never profess than make 
profession a stalking-horse to sin, deceit, to the 
devil, and hell. 

The ground and rules of religion allow not 
any such thing. " Receive us," says the apos- 
tle : " we have wronged no man, we have cor- 
rupted no man, we have defrauded no man ;" 
intimating that those that are guilty of wrong- 
ing, corrupting, or defrauding of any should 
not be admitted to the fellowship of saints, no, 
nor into the common catalogue of brethren 
with them. 

Nor can men, with all their rhetoric and 
eloquent speaking, prove themselves fit for the 
kingdom of heaven or men of good conscience 
on earth. Oh that godly plea of Samuel ! 
" Behold here I am," says he : " witness against 
me, before the Lord, and before his anointed, 
whose ox have I taken, or whose ass have I 
taken ; or whom have I defrauded, whom have 
I oppressed," &c. This was to do like a man 
of good conscience indeed ; and in this his ap- 
peal he was so justified in the consciences of 
the whole congregation that they could not but 
with one voice, as with one mouth, break out 
jointly and say, "Thou hast not defrauded us, 
nor oppressed us." 

A professor, and defraud ! Away with him ! 
A professor should not owe any man any thing 
but love. A professor should provide things 
not of other men's, but of his own, of his own 
honest getting, and that not only in the sight 
of God, but of all men, that he may adorn the 
doctrine of God our Saviour in all things. 



Attentive. But suppose God should blow upon 
a professor in his estate and calling, and he 
should be run out before he is aware, must he 
be accounted to be like Mr. Badman, and lie 
under the same reproach as he ? 

Wiseman. No, if he hath dutifully done what 
he could to avoid it. It is possible for a ship 
to sink at sea notwithstanding the most faith- 
ful endeavour of the most skilful pilot under 
heaven. And thus, as I suppose, it was with 
the prophet that left his wife in debt, to the 
hazarding the slavery of her children by the 
creditors. He was no profuse man, nor one 
that was given to defraud, for the text says, 
" he feareth the Lord," yet, as I said, he was 
run out more than he could pay. 

If God would blow upon a man, who can 
help it ? And he will do so sometimes, because 
he will change dispensations with men, and 
because he will try their graces ; yea, also be- 
cause he will overthrow the wicked with his 
judgments; and all these things are seen in 
Job. But then the consideration of this should 
bid men have a care that they be honest, lest 
this comes upon them for their sin. It should 
also bid them beware of launching further into 
the world than in an honest way by ordinary 
means they can godlily retreat ; for the further 
in the greater the fall. It should also teach 
them to beg of God his blessing upon their 
endeavours. And it should put upon them a 
diligent looking to their steps, that if in their 
going they should hear the ice crack they may 
timely go back again. 

These things considered and duly put in 
practice, if God will blow upon a man, then 
let him be content, and with Job embrace the 
dunghill ; let him give unto all their dues, and 
not fight against the providence of God, but 
humble himself rather under his mighty hand, 
which comes to strip him naked and bare ; for 
he that doth otherwise fights against God, and 
declares that he is a stranger to that of Paul : 
" I know both how to be abased, and I know 
how to abound ; everywhere and in all things 
I am instructed both to be full and to be hungry, 
both to abound and to suffer need." 

Attentive. But Mr. Badman would not, I be- 
lieve, have put this difference betwixt things 
feigned and those that fall of necessity. 

Wiseman. If he will not, God will, conscience 
will ; and that not thine own only, but the con- 
sciences of all those that have seen the way and 
that have known the truth of the condition of 
such an one. 

Attentive. Well, let us at this time leave 



LIFE AND DEATH OF MR. BAD MAN. 



525 



this matter, and return again to Mr. Bad- 
man. 

Wiseman. With all my heart will I proceed 
to give you a relation of what is yet behind of 
his life, in order to our discourse of his death. 

Attentive. But pray do it with as much brev- 
ity as you can. 

Wiseman. Why, are you weary of my re- 
lating of things ? 

Attentive. No, but it pleases me to hear a 
great deal in a few words. 

Wiseman. I profess myself not an artist in 
that way, but yet, as briefly as I can, I will pass 
through what of his life is behind ; and again 
I shall begin with his fraudulent dealing (as 
before I have showed with his creditors, so 
now) with his customers, and those that he 
had otherwise to deal withal. 

He dealt by deceitful weights and measures. 
He kept weights to buy by and weights to sell 
by ; measures to buy by and measures to sell 
by; those he bought by were too big, those 
that he sold by were too little. 

Besides, he could use a thing, called sleight 
of hand, if he had to do with other men's 
weights and measures, and by that means make 
them, whether he did buy or sell, yea, though 
his customer or chapman looked on, turn to his 
own advantage. 

Moreover, he had the art to misreckon men 
in their accounts, whether by weight, or 
measure, or money, and would often do it to 
his worldly advantage and their loss ; what say 
you to Mr. Badman now ? 

And if a question was made of his faithful 
dealing, he had his servants ready, that to his 
purpose he had brought up, that would avouch 
and swear to his book or word ; this was Mr. 
Badman's practice; what think you of Mr. 
Badman now ? 

Attentive. Think ! Why I can think no other 
but that he was a man left to himself, a naughty 
man; for these, as his other, were naughty 
things ; if the tree, as indeed it may, ought to 
be judged what it is by its fruits, then Mr. 
Badman must needs be a bad tree. But pray, 
for my further satisfaction, show me now by 
the word of God the evil of this his practice ; 
and first, of his using false weights and mea- 
sures. 

Wiseman. The evil of that ! Why the evil 
of that appears to every eye ; the heathens, 
that live like beasts and brutes in many things, 
do abominate and abhor such wickedness as 
this. Let a man but look upon these things as 
he goes by, and he shall see enough in them 



from the light of nature to make him loathe so 
base a practice, although Mr. Badman loved it. 

Attentive. But show me something out of the 
word against it, will you? 

Wiseman. I will willingly do it. And first, 
look into the Old Testament : " You shall," 
saith God there, "do no unrighteousness in 
judgment, in metre-yard, in weights, or in 
measures; a just balance, a just weight, a just 
ephah, and a just hin shall you have." This 
is the law of God, and that which all men, ac- 
cording to the law of the land, ought to obey. 
So again : " Ye shall have just balances and a 
just ephah," &c. 

Now, having showed you the law, I will also 
show you how God takes swerving therefrom : 
" A false balance is not good ; a false balance 
is an abomination to the Lord." Some have 
just weights, but false balances ; and by vir- 
tue of these false balances, by these just 
weights, they deceive the country. Where- 
fore, God first of all commands that the bal- 
ance be made just. A just balance shalt thou 
have, else they may be, as ye are, deceivers, 
notwithstanding their just weights. 

Now, having commanded that men have a 
just balance, and testifying that a false one is 
an abomination to the Lord, he proceedeth 
also unto weight and measure. 

"Thou shalt not have in thy bag divers 
weights, a great and small ; " that is, one to 
buy by and another to sell by, as Mr. Badman 
had. " Thou shalt not have in thy house di- 
vers measures, a great and a small ; " and these 
had Mr. Badman also ; " but thou shalt have 
a perfect and a just weight ; a perfect and a 
just measure shalt thou have, that thy days 
may be lengthened in the land which the Lord 
thy God giveth thee. For all that do such 
things" — that is, that use false weights and 
measures — " and all that do unrighteously, are 
abomination to the Lord." See now both how 
plentiful and how punctual the Scripture is in 
this matter. But perhaps it may be objected 
that all this is old law, and therefore hath 
nothing to do with us under the New Testa- 
ment. (Not that I think you, neighbour, will 
object thus.) Well, to this foolish objection let 
us make an answer: First, he that makes this 
objection, if he doth it to overthrow the au- 
thority of those texts, discovereth that he is 
first cousin to Mr. Badman, for a just man is 
willing to speak reverently of those commands. 
That man therefore hath, I doubt, but little 
conscience, if any at all that is good, that thus 
objecteth. against the text ; but let us look into 



526 



BUNYAN'S COMPLETE WORKS. 



the New Testament, and there we shall see 
how Christ confirmeth the same, where he 
commandeth that men make to others good 
measure, including also that they make good 
weight ; telling such that do thus or those that 
do it not, that they may be encouraged to do 
it, "Good measure, pressed down, shaken to- 
gether and running over, shall men give into 
your bosom; for the same measure that ye 
mete withal, it shall be measured to you 
again ; " to wit, both from God and man. 
For as God will show his indignation against 
the false man by taking away even that he 
hath, so he will deliver up the false man to 
the oppressor, and the extortioner shall catch 
from him as well as he hath catched from his 
neighbour ; therefore another Scripture saith, 
"When thou shalt cease to deal treacherously, 
they shall deal treacherously with thee." That 
the New Testament hath an inspection also 
into men's trading, yea, even with their weights 
and measures, is evident from these general 
exhortations : " Defraud not ; lie not one to 
another ; let no man go beyond his brother in 
any matter, for God is the avenger of all such ; 
whatsoever you do, do it heartily as unto the 
Lord, doing all in his name to his glory ; " and 
the like. All these injunctions and command- 
ments do respect our life and conversation 
among men with reference to our dealing, 
trading, and so consequently they forbid false, 
deceitful, yea, all other doings that are cor- 
rupt. 

Having thus in a word or two showed you 
that these things are bad, I will next, for the 
conviction of those that use them, show you 
where they are to be found : 

1. They are not to be found in the house of 
the good and godly man, for he, as his God, 
abhors them ; but they are to be found in the 
house of evil-doers, such as Mr. Badman's is. 
" Are there," saith the prophet, "yet the treas- 
ures of wickedness in the house of the wicked, 
and scant measure that is an abomination?" 
Are they there yet, notwithstanding God's for- 
bidding, notwithstanding God's token of anger 
against those that do such things ? Oh how 
loth is a wicked man to let go a sweet, a gain- 
ful sin when he hath hold of it ! They hold 
fast deceit, they refuse to let it go. 

2. These deceitful weights and measures are 
not to be found in the house of the merciful, 
but in the house of the cruel, in the house of 
them that love to oppress : " The balances of 
deceit are in his hand ; he loveth to oppress." 
He is given to oppression and cruelty, there- 



fore he useth such wicked things in his calling. 
Yea, he is a very cheat; and, as was hinted 
before concerning Mr. Badman's breaking, so 
I say now concerning his using these deceitful 
weights and measures, it is as bad, as base as to 
take a purse or pick a pocket, for it is a plain 
robbery ; it takes away from a man that which 
is his own, even the price of his money. 

3. The deceitful weights and measures are 
not to be found in the house of such as relieve 
the belly and that cover the loins of the poor, 
but of such as indeed would swallow them up. 
" Hear ye this, ye that swallow up the needy, 
and that make the poor of the land to fail, 
saying, When will the new moon be gone, that 
we may sell corn ? and the sabbath, that we 
may set forth wheat, making the ephah small 
and the shekel great, (making the measure 
small and the price great,) and falsifying the 
balances by deceit, that ye may buy the poor 
for silver and the needy for a pair of shoes, 
and sell the refuse of the wheat? The Lord 
hath sworn by the excellency of Jacob, Surely 
I will not forget any of their works." So de- 
testable and vile a thing is this in the sight of 
God. 

4. God abominates the thought of calling of 
those that use false weights and measures by 
any other term than that they be impure ones 
or the like : " Shall I count them pure (saith 
he) with the bag of deceitful weights?" No, 
by no means ; they are impure ones, their hands 
are defiled, deceitful gain is in their houses ; 
they have gotten what they have by coveting 
an evil covetousness, and therefore must and 
shall be counted among the impure, among the 
wicked of the world. 

Thus you see how full and plain the word 
of God is against this sin, and them that use 
it. And therefore Mr. Badman, for that he 
used by these things thus to rook and cheat 
his neighbours, is rightly rejected from having 
his name in and among the catalogue of the 
godly. 

Attentive. But I am persuaded that the using 
of these things, and the doing by them thus 
deceitfully, is not counted so great an evil by 
some. 

Wiseman. Whether it be counted an evil or 
a virtue by men, it mattereth not ; you see by 
the Scriptures the judgment of God upon it. 
It was not counted an evil by Mr. Badman, 
nor is it by any that still are treading in his 
steps. But I say it is no matter how men 
esteem of things — let us adhere to the judg- 
ment of God. And the rather because, when 



LIFE AND DEATH 

we ourselves have done weighing and measur- 
ing to others, then God will weigh and meas- 
ure both us and our actions. And when he 
doth so, as he will do shortly, then woe be to 
him of whom and of whose actions it shall be 
thus said by him: "Tekel, thou art weighed 
in the balance and art found wanting." God 
will then recompense their evil of deceiving 
upon their own head, when he shall have shut 
them out of his presence, favour and kingdom 
for ever and ever. 

Attentive. But it is a wonder that since Mr. 
Badman's common practice was to do thus, 
some one or more did not find him out and 
blame him for this his wickedness. 

Wiseman. For the generality of people he 
went away clever with his knavery. For what 
with his balance, his false balance and good 
weight, and what with his sleight of hand to 
boot, he beguiled, sometimes a little and some- 
times more, most that he had to deal with ; be- 
sides, those that use this naughty trade are 
either such as blind men by show of religion 
or by hectoring of the buyer out of words. I 
must confess Mr. Badman was not so arch at 
the first — that is, to do it by show of religion — 
for he now began to grow threadbare, (though 
some of his brethren are arch enough this 
way, yea, and of his sisters too ; for I told you 
at first that there were a great many of them, 
and never a one of them good ;) but for hector- 
ing, for swearing, for lying, if these things 
would make weight and measure, they should 
not be wanting to Mr. Badman's customers. 

Attentive. Then it seems he kept good 
weights and a bad balance; well, that was 
better than that both should be bad. 

Wiseman. Not at all. There lay the depth 
of his deceit : for if any at any time found 
fault that he used them hardly, and that they 
wanted their weight of things, he would reply, 
Why, did you not see them weighed? will you . 
not believe your own eyes? If you question 
my weights, pray carry them whither you will, 
I will maintain them to be good and just. 
The same he would say of his scales. So he 
blinded all by his balance. 

Attentive. This is cunning indeed; but, as 
you say, there must be also something done or 
said to blind wherewith ; and this I perceive 
Mr. Badman had. 

Wiseman. Yes, he had many ways to blind; 
but he was never clever at it by making a show 
of religion, though he cheated his wife there- 
with: for he was, especially by those that 
dwelt near him, too well known to do that, 



OF MB. BADMAN. $27 

though he would bungle at it as well as he 
could. But there are some that are arch vil- 
lains this way; they shall, to view, live a 
whole life religiously, and yet shall be guilty 
of these most horrible sins, and yet religion 
in itself is never the worst, nor yet the profes- 
sors of it. But as Luther says, In the name 
of God begins all mischief. For the hypocrites 
have no other way to bring their evils to ma- 
turity but by using and mixing the name of 
God and religion therewith. Thus they be- 
come whited walls, for by this white, the 
white of religion, the dirt of their actions is 
hid. Thus also they become graves that ap- 
pear not, and they that go over them, (that 
have to do with them.) they are not aWare of 
them, but suffer themselves to be deluded by 
them ; yea, if there shall, as there will some- 
times, rise a doubt in the heart of the buyer 
about the weight and measure he should have, 
why he suffereth his very senses to be also de- 
luded by recalling of his chapman's religion 
to mind, and thinks verily that not his good 
chapman but himself is out, for he dreams 
not that his chapman can deceive. But if the 
buyer shall find it out, and shall make it ap- 
parent that he is beguiled, then shall he be 
healed by having amends made, and perhaps 
fault shall be laid upon servants, &c. ; and so 
Master Cheat shall stand for a right honest 
man in the eye of his customer, though the 
next time he shall pick his pocket again. 

Some plead custom for their cheat, as if 
that could acquit them before the tribunal of 
God; and others say it came to them for so 
much, and therefore another must take it for 
so much, though there is wanting both as to 
weight and measure; but in all these things 
there are juggles, or if not, such must know 
that that Avhich is "altogether just they must 
do." Suppose that I be cheated myself with a 
brass half crown, must I therefore cheat another 
therewith ? If this be bad in the whole, it is 
also bad in the parts. Therefore, however 
thou art dealt withal in thy buying, yet thou 
must deal justly in selling, or thou sinnest 
against thy soul and art become as Mr. Bad- 
man. And know that a pretence to custom 
is nothing worth. It is not custom, but good 
conscience, that will help at God's tribunal. 

Attentive. But I am persuaded that that 
which is gotten by men this way doth them 
but little good. 

Wiseman. I am of your mind for that, but 
this is not considered by those thus minded ; 
for if they can get it, though they thus get, as 



528 



BUNYAN'S COMPLETE WORKS. 



we say, the devil and all by their getting, yet 
they are content, and count that their getting 
is much. 

Little good! Why, do you think they 
consider that? No; no more than they con- 
sider what they shall do in judgment, at the 
day of God Almighty, for their wrong getting 
of what they get, and that is just nothing at all. 

But to give you a more direct answer. This 
kind of getting is so far off from doing them 
little good that it doth them no good at all, 
because thereby they lose their own souls. 
" What shall it profit a man if he shall gain 
the whole world and lose his own soul ?" He 
loseth then, he loseth greatly, that getteth after 
this fashion. This is the man that is penny- 
wise and pound-foolish ; this is he that loseth 
his good ship for a halfpenny worth of tar, 
that loseth a soul for a little of the world. 
And then what doth he get thereby but loss 
and damage ? Thus he getteth, or rather 
loseth, about the world to come; but what 
doth he get in this world more than travail 
and sorrow, vexation of spirit, and disappoint- 
ment? Men aim at blessedness in getting — I 
mean at temporal blessedness — but the man 
that thus getteth shall not have that. For 
though an inheritance after this manner may 
be hastily gotten at the beginning, yet the end 
thereof shall not be blessed. They gather it 
indeed, and think to keep it too ; but what 
says Solomon? " God casteth it away. The 
Lord will not suffer the soul of the righteous 
to famish, but he casteth away the substance 
of the wicked." 

The time, as I said, that they do enjoy it, it 
shall do them no good at all ; but long, to be 
sure, they must not have it. For God will 
either take it away in their lifetime or else in 
the generation following, according to that of 
Job : " He (the wicked) may prepare it, but 
the just shall put it on and the innocent shall 
divide the silver." 

Consider that also which is written in the 
Proverbs : " A good man leaveth an inherit- 
ance to his children's children, and the wealth 
of the sinner is laid up for the just." What 
then doth he get thereby that getteth by dis- 
honest means? Why, he getteth sin and 
wrath, hell and damnation ; and now tell me 
how much he doth get ? 

This, I say, is his getting ; so that as David 
says we may be bold to say too : " T beheld 
the wicked in great prosperity, and presently I 
cursed his habitation ;" for it cannot prosper 
with him. Fluster, and huff, and make ado 



for awhile he may, but God hath determined 
that both he and it shall melt like grease ; and 
any observing man may see it so. Behold 
the unrighteous man, in a way of injustice, 
getteth much and loadeth himself with thick 
clay, but anon it withereth, it decayeth, and 
even he, or the generation following, decline 
and return to beggary. 

And thus Mr. Badman, notwithstanding his 
cunning and crafty tricks to get money, did 
die, nobody can tell whether worth a farthing 
or no. 

Attentive. He had all the bad tricks, I think, 
that it was possible for a man to have to get 
money ; one would think that he should have 
been rich. 

Wiseman. You reckon too fast if you count 
these all his bad tricks to get money, for he 
had more besides. 

If his customers were in his books, (as it 
should go hard but he would have them there, 
at least if he thought he could make any ad- 
vantage of them,) then he would be sure to im- 
pose upon them his worst, even very bad com- 
modity, yet set down for it the price that the 
best was sold at : like those that sold the re- 
fuse wheat or the worst of the wheat, making 
the shekel great, yet hoisting up the price; 
this was Mr. Badman's way. He would sell 
goods that cost him not the best price by far 
for as much as he sold his best of all. He had 
also a trick to mingle his commodity, that 
that which was bad might go off with the 
least distrust. 

Besides, if his customers at any time paid 
him money, let them look to themselves and 
to their acquittances, for he would usually at- 
tempt to call for that payment again, especially 
if he thought that there were hopes of making 
a prize thereby ; and then to be sure if they 
could not produce good and sufficient ground 
of payment, a hundred to one but they pay it 
again. Sometimes the honest chapman would 
appeal to his servants for proof of the payment 
of money, but they were trained up by him to 
say after his mind, right or wrong ; so that re- 
lief that way he could get none. 

Attentive. It is a bad, yea, an abominable 
thing, for a man to have such servants, for by 
such means a poor customer may be undone, 
and not know how to help himself. Alas ! if 
the master be so unconscionable, as I perceive 
Mr. Badman was, to call for his money twice, 
and if his servant will swear that it is a due 
debt, where is any help for such a man ? He 
must sink, there is no remedy. 



LIFE AND DEATH 



OF MR. BAD MAN. 



529 



Wiseman, This is very bad, but this has 
been a practice, and that hundreds of years 
ago. But what saith the word of God? — "I 
will punish all those that leap upon the thres- 
hold, which fill their masters' houses with vio- 
lence and deceit." 

Mr. Badman also had this art, could he get 
a man at advantage — that is, if his chapman 
durst not go from him, or if the commodity he 
wanted could not for the present be conveni- 
ently had elsewhere — then let him look to him- 
self; he would surely make his purse-strings 
crack; he would exact upon him without any 
pity or conscience. 

Attentive. That was extortion, was it not ? I 
pray let me hear your judgment of extortion, 
what it is, and when committed ? 

Wiseman. Extortion is a screwing from men 
more than by the law of God or man is right ; 
and it is committed sometimes by them in 
office about fees, rewards, and the like, but it 
is most commonly committed by men of trade, 
who, without all conscience when they have 
the advantage, will make a prey of their 
neighbour. And thus w^as Mr. Badman an 
extortioner, for although he did not exact and 
force away as bailiffs and clerks used to do, yet 
he had his opportunities, and such cruelty to 
make use of them that he would often, in his 
way, be extorting and forcing of money out of 
his neighbour's pocket. For every man that 
makes a prey of his advautage upon his neigh- 
bour's necessities, to force from him more than 
in reason and conscience, according to the 
present price of things, such commodity is 
worth, may very well be called an extortioner, 
and judged for one that hath no inheritance in 
the kingdom of God. 

Attentive. Well, this Badman was a sad 
wretch. 

Wiseman. Thus you have often said before. 
But now we are in discourse of this, give me 
leave a little to go on. We have a great many 
people in the country too who live all their 
days in the practice, and so under the guilt, 
of extortion ; people, alas ! that scorn to be so 
accounted. 

As for example : There is a poor body that 
dwells, we will suppose, so many miles from 
the market ; and this man w r ants a bushel of 
grain, a pound of butter, or a cheese for him- 
self, his wife, and poor children ; but dwelling 
so far from the market, if he goes thither he 
shall lose a day's work, w T hich shall be eight or 
ten pence damage to him, and that is some- 
thing for a poor man. So he goeth to one of 
34 



his masters or dames for what he wanteth, and 
asks them to help him w r ith such a thing. 
Yes, say they, you may have it; but withal 
they will give him a gripe, perhaps make him 
pay as much or more for it at home than they 
can get when they have carried it five miles to 
a market ; yea, and that too for the refuse of 
their commodity. But in this the women are 
especially faulty in the sale of their butter and 
cheese, &c. Now this is a kind of extortion, 
it is a making a prey of the necessity of the 
poor, it is a grinding of their faces, a buying 
and selling of them. 

But above all, yolir hucksters, that buy the 
poor man's victuals by wholesale and sell it to 
him again for unreasonable gains by retail, 
and, as we call it, by piecemeal, they are got 
into a w T ay after a stinging rate to play their 
game upon such by extortion. I mean such 
who buy up butter, cheese, eggs, bacon, &c, 
by wholesale, and sell it again, as they call it, 
by penny-worths, twopenny-worths, a half- 
pennyworth, or the like, to the poor, all the 
week after the market is past. 

These, though I will not condemn them all, 
do many of them bite and pinch the poor by 
this kind of evil dealing. These destroy the 
poor because he is poor, and that is a grievous 
sin. " He that oppresseth the poor to increase 
his riches, and that giveth to the rich, shall 
surely come to want." Therefore he saith 
again, " Bob not the poor because he is poor, 
neither oppress the afflicted in the gate; for 
the Lord will plead their cause, and spoil the 
soul of them that spoil them." 

Oh, that he that gripeth and grindeth the 
face of the poor would take notice of these two 
Scriptures ! Here is threatened the destruc- 
tion of the estate, yea, and of the soul too, of 
them that oppress the poor. Their soul ! we 
shall better see where and in w T hat condition 
that is in when the day of doom is come ; but 
for the estates of such, they usually quickly 
moulder, and that sometimes all men, and 
sometimes no man, knows how. 

Besides, these are usurers ; yea, they take 
usury for victuals, which thing the Lord has 
forbidden. And because they cannot so well 
do it on the market-day, therefore they do it, 
as I said, w T hen the market is over, for then 
the poor fall into their mouths, and are neces- 
sitated to have as they can for their need, and 
they are resolved they shall pay soundly for it. 
Perhaps some will find fault for my meddling 
thus w 7 ith other folks' matters, and for my thus 
prying into the secrets of their iniquity. But 



530 



BUNYAN'S COMPLETE WORKS. 



to such I would say, Since such actions are 
evil, it is time they were hissed out of the 
world; for all that do such things offend 
against God, wrong their neighbour, and, like 
Mr. Badman, do provoke God to judgment. 

Attentive. God knows that there is abun- 
dance of deceit in the world ! 

Wiseman. Deceit! Ay, but I have not told 
you a thousandth part of it, nor is it my busi- 
ness now to rake to the bottom of that dung- 
hill. What would you say if I should anatom- 
ize some of those villainous wretches called 
pawn-brokers, that lend money and goods to 
poor people who are by necessity forced to 
such an inconvenience, and will make by one 
trick or other the interest of what they so lend 
amount to thirty, forty, yea, sometimes fifty, 
pound by the year, notwithstanding the prin- 
cipal is secured by a sufficient pawn, which 
they will keep too at last if they can find any 
shift to cheat the wretched borrower? 

Attentive. Say ! Why such miscreants are the 
pest and vermin of the commonwealth, not fit 
for the society of men. But methinks by some 
of those things you discoursed before you seem 
to import that it is not lawful for a man to 
make the best of his own. 

Wiseman. If by making the best you mean 
to sell for as much as by hook or crook he can 
get for his commodity, then I say it is not law- 
ful. And if I should say the contrary, I should 
justify Mr. Badman and all the rest of that 
gang ; but that I shall never do, for the word 
of God condemns them. But that it is not 
lawful for a man at all times to sell his com- 
modity for as much as he can, I prove by 
these reasons : 

1. If it be lawful for me always to sell my 
commodity as dear or for as much as I can, 
then it is lawful for me to lay aside in my 
dealing with others good conscience to them 
and to God ; but it is not lawful for me in my 
dealing with others to lay aside good con- 
science, &c. Therefore it is not lawful for me 
always to sell my commodity as dear or for as 
much as I can. 

That it is not lawful to lay aside good con- 
science in our dealings has already been proved 
m the former part of our discourse, but that a 
• man must lay it aside that will sell his com- 
. modity always as dear or for as much as he can 
is plainly manifest thus: 

(1.) He that will (as is mentioned afore) sell 
'his commodity as dear as he can must some- 
times make a prey of the ignorance of his 
neighbour ; but that he cannot do with a good 



conscience, for that is to overreach and to go 
beyond his neighbour, and is forbidden. 1 
Thess. iv. 6. Therefore he that will sell his 
commodity, as afore, as dear or for as much as 
he can, must of necessity lay aside a good con- 
science. 

(2.) He that will sell his commodity always 
as dear as he can must needs sometimes make 
a prey of his neighbour's necessity ; but that 
he cannot do with a good conscience, for that 
is to go beyond and defraud his neighbour, 
contrary to 1 Thess. iv. 6. Therefore, he that 
will sell his commodity, as afore, as dear or for 
as much as he can must needs cast off and lay 
aside a good conscience. 

(3.) He that will, as afore, sell his commod- 
ity as dear or for as much as he can must, if 
need be, make a prey of his neighbour's fond- 
ness ; but that a man cannot do with a good 
conscience, for that is still going beyond him, 
contrary to 1 Thess. iv. 6. Therefore, he that 
will sell his commodity as dear or for as much 
as he can must needs cast off and lay aside a 
good conscience. The same also may be said 
for buying. No man may always buy as cheap 
as he can, but must also use good conscience in 
buying ; the which he can by no means use 
and keep if he buys always as cheap as he can, 
and that for the reasons urged before. For 
such will make a prey of the ignorance, ne- 
cessity, and fondness of their neighbour, the 
which they cannot do with a good conscience. 

AVhen Abraham would buy a burying-place 
of the sons of Heth, thus he said unto them : 
" Entreat for me to Ephron the son of Zohar 
that he may give me the cave of Machpelah, 
which he hath in the end of his field ; for as 
much as it is worth shall he give it me." Gen. 
xxiii. 8, 9. He would not have it under foot ; 
he scorned it, he abhorred it; it stood not 
with his religion, credit, nor conscience. So 
also when David would buy a field of Oman 
the Jebusite, thus he said unto him, " Grant 
me the place of the threshing-floor, that I may 
build an altar there unto the Lord ; thou shalt 
give it me for the full price." He also, as 
Abraham, made conscience of this kind of 
dealing ; he would not lie at catch to go be- 
yond, no not the Jebusite, but would give him 
his full price for this field ; for he knew that 
there was wickedness, as in selling too dear, so 
in buying too cheap; therefore he would not 
do it. 

There ought therefore to be good conscience 
used, as in selling, so in buying ; for it is also 
unlawful for a man to go beyond or to defraud 



LIFE AND DEATH OF MR. B ADMAN. 



531 



his neighbour in buying; yen, it is unlawful 
to do it in any matter, and God will plenti- 
fully avenge that wrong, as I also before have 
warned and testified. But, 

2. If it be lawful for me always to sell my 
commodity as dear or for as much as I can, 
then it is lawful for me to deal with my 
neighbour without the use of charity; but it 
is not lawful for me to lay it aside, or to deal 
with my neighbour without the use of charity ; 
therefore it is not lawful for me always to sell 
my commodity to my neighbour for as much 
as I can. A man in dealing should as really 
design his neighbour's good, profit, and advan- 
tage as his own, for this is to exercise charity 
in his dealing. 

That I should thus use or exercise charity 
towards my neighbour in my buying and sell- 
ing, &c, with him, is evident from the general 
command, " Let all your things be done in 
charity ;" but that that man cannot live in the 
exercise of charity that selleth, as afore, as dear 
or that buyeth as cheap as he can is evident 
by these reasons : 

(1.) He that sells his commodity as dear or 
for as much money always as he can seeks 
himself, and himself only, (but charity seeketh 
not her own, nor her own only;) so then he 
that seeks himself, and himself only, as he 
that sells, as afore, as dear as he can, maketh 
not use of nor doth he exercise charity in so 
dealing. 

(2.) He that selleth his commodity always 
for as much as he can get hardeneth his 
heart against all reasonable entreaties of the . 
buyer; but he that doth so cannot exercise 
charity in his dealing, therefore it is not law- 
ful for a man to sell his commodity as dear as 
he can. 

(3.) If it be lawful for me to sell my com- 
modity as dear as I can, then there can be no 
sin in my trading, how unreasonably soever I 
manage my calling, whether by lying, swear- 
ing, cursing, or cheating; for all this is but to 
sell my commodity as dear as I can ; but that 
there is sin in these is evident, therefore I may 
not sell my commodity always as dear as I can. 

(4.) He that selleth as dear as he can ofFer- 
eth violence to the law of nature; for that 
saith, "Do unto all men even as ye would 
that they should do unto you." Now, was the 
seller a buyer, he would not that he of whom 
he buys should sell to him always as dear as 
he can ; therefore he should not sell so him- 
self when it is his lot to sell and others to buy 
of him. 



(5.) He that selleth, as afore, as dear as he 
can makes use of that instruction that God 
hath not given to others, but sealed up in his 
hand, to abuse his law and to wrong his 
neighbour withal; which indeed is contrary 
to God. God hath given thee more skill, more 
knowledge and understanding in thy com- 
modity than he hath given to him that would 
buy of thee. But what ! canst thou think that 
God hath given thee this that thou mightest 
thereby make a prey of thy neighbour? that 
thou mightest thereby go beyond and beguile 
thy neighbour? No, verily; but he hath 
given thee it for his help, that thou mightest 
in this be eyes to the blind, and save thy 
neighbour from that damage that his ignor- 
ance, or necessity, or fondness would betray 
him into the hands of. 

(6.) In all that a man does he should have 
an eye to the glory of God, but that he 
cannot have that sells his commodity always 
for as much as he can, for the reasons urged 
before. 

(7.) All that a man does he should do in 
the name of the Lord Jesus Christ — that is, 
as being commanded and authorized to do it 
by him — but he that selleth always as dear 
as he can cannot so much as pretend to this 
without horrid blaspheming of that name, be- 
cause commanded by him to do otherwise. 

(8.) And lastly, in all that a man does he 
should have an eye to the day of judgment, 
and to the consideration of how his actions 
will be esteemed in that day : therefore there 
is not any man that can or ought to sell 
always as dear as he can, unless he will, yea, 
he must say in so doing, I will run the hazard 
of the trial of that day. 

" If thou sell aught unto thy neighbour, or 
buyest aught of thy neighbour, ye shall not 
oppress one another." 

Attentive. But why do you put in these cau- 
tionary words, They must not sell always as 
dear nor buy always as cheap as they can? 
Do you not thereby intimate that a man may 
sometimes do so? 

Wiseman. I do indeed intimate that some- 
times the seller may sell as dear and the buyer 
buy as cheap as he can, but this is allowable 
only in these cases : when he that sells is a 
knave, and lays aside all good, conscience in 
selling, or when the buyer is a knave, and lays 
aside all good conscience in buying. If the 
buyer, therefore, lights of a knave, or if the 
seller lights of a knave, then let them look to 
themselves ; but yet so as not to lay aside con- 



532 



BUNYAN'S COMPLETE WORKS. 



science because lie that thou dealest with doth 
so ; but how vile or base soever the chapman 
is, do thou keep thy commodity at a reasonable 
price ; or if thou buyest, offer reasonable gain 
for the thing thou wouldst have ; and if this 
will not do with the buyer or seller, then seek 
thee a more honest chapman. If thou object- 
est, But I have not skill to know when a 
pennyworth is before me, get some that have 
more skill than thyself in that affair, and let 
them in that matter dispose of thy money. But 
if there were no knaves in the world these ob- 
jections need not be made. 

And thus, my very good neighbour, have I 
given you a few of my reasons why a man that 
hath it should not always sell too dear nor buy 
as cheap as he can, but should use good con- 
science to God and charity to his neighbour in 
both. 

Attentive. But were some men here to hear 
you, I believe they would laugh you to 
scorn. 

Wiseman. I question not that at all, for so 
Mr. Badman used to do when any man told 
him of his faults ; he used to think himself 
wiser than any, and would count, as I have 
hinted before, that he was not arrived to a 
manly spirit that did stick or boggle at any 
wickedness. But let Mr. Badman and his fel- 
lows laugh ; I will bear it, and still give them 
good counsel. But I will remember also, for 
my further relief and comfort, that thus they 
that were covetous of old served the Son of 
God himself. It is their time to laugh now, 
that they may mourn in time to come. And, 
I say again, when they have laughed out their 
laugh, he that useth not good conscience to 
God and charity to his neighbour in buying 
and selling dwells next door to an infidel, and 
is near of kin to Mr. Badman. 

Attentive. Well, but what will you say to this 
question ? You know that there is no settled 
price set by God upon any commodity that is 
bought or sold under the sun, but all things 
that we buy and sell do ebb and flow, as to 
price, like the tide ; how, then, shall a man of 
a tender conscience do neither to wrong the 
seller, buyer, nor himself in buying and sell- 
ing of commodities ? 

Wiseman. This question is thought to be 
frivolous by all that are of Mr. Badman's way : 
it is also difficult in itself; yet I will endeav- 
our to shape you an answer, and that first to 
the matter of the question — to wit, How a 
tradesman should in trading keep a good con- 
science, (a buyer or seller either.) Secondly, 



How he should prepare himself to this work 
and live in the practice of it. 

For the first: He must observe what has 
been said before — to wit, he must have con- 
science to God, charity to his neighbour, and, I 
will add, much moderation in dealing. Let 
him therefore keep within the bounds of the 
affirmative of those eight reasons that before 
were urged to prove that men ought not in 
their dealing but to do justly and mercifully 
betwixt man and man, and then there will be 
no great fear of wronging the seller, buyer, or 
himself. 

But particularly to prepare or instruct a 
man to this work : 

1. Let the tradesman or others consider that 
there is not that in great gettings and in abun- 
dance which the most of men do suppose; for 
all that a man has over and above what serves 
for his present necessity and supply serves only 
to feed the lusts of the eye : " For what good 
is there to the owners thereof, save the behold- 
ing of them with their eyes ?" Men also, many 
times, in getting of riches get therewith a 
snare to their soul, but few get good by getting 
of them. But this consideration Mr. Badman 
could not abide. 

2. Consider that the getting of wealth dis- 
honestly (as he does that getteth it without 
good conscience and charity to his neighbour) 
is a great offence against God. Hence he says, 
" I have smitten mine hand at thy dishonest 
gain which thou hast made." It is a manner 
of speech that shows anger in the very mak- 
ing of mention of the crime. Therefore, 

3. Consider that a little honestly gotten, 
though it may yield thee but a dinner of herbs 
at a time, will yield more peace therewith than 
with a stalled ox ill gotten : " Better is a little 
with righteousness than great revenues without 
right." 

4. Be thou confident that God's eyes are 
upon all thy ways and that he pondereth all 
thy goings, and also that he marks them, writes 
them down, and seals them up in a bag against 
the time to come. 

5. Be thou sure that thou rememberest that 
thou knowest not the day of thy death. Be- 
member also that when death comes, God will 
give thy substance, for the which thou hast la- 
boured, and for the which perhaps thou hast 
hazarded thy soul, to one, thou knowest not 
who, nor whether he shall be a wise man or a 
fool. And then "what profit hath he that la- 
boureth for the wind ?" 

Besides, thou shalt have nothing that thou 



LIFE AND DEATH 



OF MR. BAD MAN. 



533 



maycst so mucli as carry away in thine hand. 
Guilt shall go with thee if thou hast got it dis- 
honestly, and they also to whom thou shalt 
leave it shall receive it to their hurt. 

These things duly considered, and made use 
of by thee to the preparing of thy heart to thy 
calling of buying or selling, I come, in the 
next place, to show thee how thou shouldest 
live in the practical part of this art. Art thou 
to buy or sell ? 

1. If thou sellest, do not commend, if thou 
buyest, do not dispraise, any otherwise but to 
give the thing that thou hast to do with its 
just value and worth; for thou canst not do 
otherwise knowingly but of a covetous and 
wicked mind. Wherefore else are commodities 
overvalued by the seller and also undervalued 
by the buyer ? " It is naught, it is naught, says 
the buyer, but when he hath got his bargain he 
boasteth thereof." What hath this man done 
now but lied in the dispraising of his bargain ? 
And why did he dispraise it but of a covetous 
mind, to wrong and beguile the seller ? 

2. Art thou a seller, and do things grow 
dear? Set not thy hand to help or hold them 
up higher ; this cannot be done without wicked- 
ness neither, "for this is a making of the shekel 
great." Art thou a buyer, and do things grow 
dear? Use no cunning or deceitful language 
to pull them down, for that cannot be done 
but wickedly too. What then shall we do, 
will you say ? Why I answer, Leave things to 
the providence of God, and do thou with mod- 
eration submit to his hand. But since, when 
they are growing dear, the hand that upholds 
the price is, for the time, more strong than 
that which would pull it down — that being the 
hand of the seller, who loveth to have it dear, 
especially if it shall rise in his hand — therefore, 
I say, do thou take heed and have not a hand 
in it. The which thou mayest have to thine 
own and thy neighbour's hurt these three 
ways: 

1. By crying out, Scarcity, scarcity ! beyond 
the truth and state of things ; especially take 
heed of doing this by way of a prognostic for 
time to come. It was for this for which he 
was trodden to death in the gate of Samaria 
that you read of in the book of Kings. This 
sin has a double evil in it : 1. It belieth the 
present blessing of God among us ; and, 2. It 
under valueth the riches of his goodness, which 
can make all good things to abound towards 
us. 

2. This wicked thing may be done by hoard- 
ing up when the hunger and necessity of the 



poor call for it. Now that God may show his 
dislike against this, he doth, as it were, license 
the people to curse such an hoarder-up: "He 
that withholdeth corn, the people shall curse 
him, but blessing shall be upon the head of 
him that selleth it." 

3. But if things will rise, do thou be grieved ; 
be also moderate in all thy sellings, and be 
sure let the poor have a pennyworth, and sell 
thy corn to those in necessity; which then 
thou wilt do when thou showest mercy to the 
poor in thy selling to him, and when thou for 
his sake, because he is poor, undersellest the 
market. This is to buy and sell with good 
conscience: thy buyer thou wrongest not, thy 
conscience thou wrongest not, thyself thou 
wrongest not, for God will surely recompense 
thee. 

I have spoken concerning corn, but thy duty 
is to let thy moderation in all things be known 
unto all men ; the Lord is at hand. 

Attentive. Well, sir, now I have heard enough 
of Mr. Badman's naughtiness ; pray now pro- 
ceed to his death. 

Wiseman. Why, sir, the sun is not so low; 
we have three hours to night. 

Attentive. Nay, I am not in any great haste, 
but I thought you had even now done with his 
life. 

Wiseman. Done ! No, I have yet much more 
to say. 

Attentive. Then he has much more wicked- 
ness than I thought he had. 

Wiseman. That may be. But let us proceed. 
This Mr. Badman added to all his wickedness 
this : he was a very proud man ; he was exceed- 
ing proud and haughty in mind; he looked 
that what he said ought not, must not, be con- 
tradicted or opposed. He counted himself as 
wise as the wisest in the country, as good as 
the best, and as beautiful as he that had most 
of it. He took great delight in praising of 
himself, and as much in the praises that others 
gave him. He could not abide that any should 
think themselves above him, or that their wit 
or personage should by others be set before 
his. He had scarce a fellowly carriage for his 
equals, but for those that were of an inferior 
rank, he would look over them in great con- 
tempt ; and if at any time he had any remote 
occasion of having to do with them, he would 
show great height and a very domineering 
spirit. So that in this it may be said that 
Solomon gave a characteristical note of him 
when he said, "Proud and haughty scorner is 
his name, who dealeth in proud wrath." He 



534 



BUNYAN'S COMPLETE WORKS. 



never thought his diet well enough dressed, 
his clothes fine enough made, or his praise 
enough refined. 

Attentive. This pride is a sin that sticks as 
close to nature, I think, as most sins. There 
is uncleanness and pride : I know not of any 
two gross sins that stick closer to men than 
they. They have, as I may call it, an interest 
in nature; it likes them, because they most 
suit its lusts and fancies; and therefore no 
marvel though Mr. Badman was tainted with 
pride, since he had so wickedly given up him- 
self to work all iniquity with greediness. 

Wiseman. You say right ; pride is a sin that 
sticks close to nature, and is one of the first 
follies wherein it shows itself to be polluted. 
For even in childhood, even in little children, 
pride will first of all show itself ; it is a hasty, 
an early appearance of the sin of the soul. 
It, as I may say, is that corruption that strives 
for predominancy in the heart, and therefore 
usually comes out first. But though children 
are so incident to it, yet methinks those of 
more years should be ashamed thereof. I 
might at the first have begun with Mr. Bad- 
man's pride, only I think it is not the pride in 
infancy that begins to make a difference be- 
twixt one and another, as did and do those 
things wherewith I began my relation of his 
life; therefore I passed it over; but now, 
since he had no more consideration of him- 
self and of his vile and sinful state but to be 
proud when come to years, I have taken the 
occasion in this place to make mention of his 
pride. 

Attentive. But pray, if you can remember 
them, tell me of some places of Scripture that 
speak against pride. I the rather desire that 
because that pride is now a reigning sin, 
and I happen sometimes to fall into the com- 
pany of them that in my conscience are proud, 
very much, and I have a mind also to tell 
them of their sin. Now, when I tell them of 
it, unless I bring God's word too, I doubt they 
will laugh me to scorn. 

Wiseman. Laugh you to scorn ! The proud 
man will laugh you to scorn, bring to him what 
text you can, except God shall smite him in 
his conscience by the word. Mr. Badman did 
use to serve them so that did use to tell him of 
his. And besides, when you have said what 
you can they will tell you they are not proud, 
and that you are rather the proud man, else 
you would not judge nor so malapertly meddle 
with other men's matters as you do. Never- 
theless, since you desire it, I will mention two 



or three texts; they are these: "Pride and 
arrogancy do I hate." " A man's pride shall 
bring him low." " And he shall bring down 
their pride." " And all the proud, and all that 
do wickedly shall be as stubble, and the day 
that comes shall burn them up." This last is 
a dreadful text ; it is enough to make a proud 
man shake ; God, he saith, will make the proud 
ones as stubble ; that is, as fuel for the fire ; 
and the day that cometh shall be like a burn- 
ing oven, and that day shall burn them up, 
saith the Lord. But Mr. Badman could never 
abide to hear pride spoken against, nor that 
any should say of him, He is a proud man. 

Attentive. What should be the reason of that ? 
Wiseman. He did not tell me the reason, but 
I suppose it to be that which is common to all 
vile persons. They love this vice, but care not 
to bear its name. The drunkard loves the sin, 
but loves not to be called a drunkard. The 
thief loveth to steal, but cannot abide to be 
called a thief ; and so Mr. Badman loved to be 
proud, but could not abide to be called a proud 
man. The sweet of sin is desirable to a pol- 
luted and corrupted man, but the name thereof 
is a blot in his escutcheon. 

Attentive. It is true that you have said ; but 
pray how many sorts of pride are there ? 

Wiseman. There are two sorts of pride — 
pride of spirit and pride of body. The first 
of these is thus made mention of in the Scrip- 
tures : " Every one that is proud in heart is an 
abomination to the Lord. A high look, and a 
proud heart, and the ploughing of the wicked, 
is sin. The patient in spirit is better than the 
proud in spirit." Bodily pride the Scripture 
mentions : " In that day the Lord shall take 
away the bravery of their tinkling ornaments 
about their feet, and their cauls, and their 
round tires like the moon, the chains, and the 
bracelets, and the mufflers, the bonnets, and 
the ornaments of the legs, and the headbands, 
and the tablets, and the ear-rings, the rings 
and the nose-jewels ; the changeable suits of 
apparel, and the mantles, and the wimples, and 
the crisping-pins, the glasses and the fine linen, 
and the hoods and the veils." By these ex- 
pressions it is evident that there is a pride of 
body as well as a pride of spirit, and that both 
are sin, and so abominable to the Lord. But 
these texts Mr. Badman could never abide to 
read; they were to him as Micaiah was to 
Ahab, they never spoke good of him, but evil. 

Attentive. I suppose that it was not Mr. Bad- 
man's case alone even to malign those texts 
that speak against their vices, for I believe that 



LIFE AND DEATH 

/ 

most ungodly men where the Scriptures are 
have a secret antipathy against those words of 
God that do most plainly and fully rebuke 
them for their sins. 

Wiseman. That is out of doubt; and by that 
antipathy they show that sin and Satan are 
more welcome to them than are the more 
wholesome instructions of life and godliness. 

Attentive. Well, but not to go off from our 
discourse of Mr. Badman, you say he was 
proud, but will you show me now some symp- 
toms of one that is proud ? 

Wiseman. Yes, that I will ; and first I will 
show you some symptoms of pride of heart. 
Pride of heart is seen by outward things, as 
pride of body in general is a sign of pride of 
heart, for all proud gestures of the body flow 
from pride of heart ; therefore Solomon saith, 
" There is a generation, oh how lofty are their 
eyes ! and their eyelids are lifted up." And 
again : " There is that exalteth their gait," their 
going. Now these lofty eyes and this exalting 
of the gait is a sign of a proud heart, for both 
these actions come from the heart, for out of 
the heart comes pride in all the visible appear- 
ances of it. But more particularly— 

1. Heart pride is discovered by a stretched- 
out neck and by mincing as they go. For the 
wicked, the proud have a proud neck, a proud 
foot, a proud tongue, by which this their going 
is exalted. This is that which makes them 
look scornfully, speak ruggedly, and carry it 
huffingly among their neighbours. 

2. A proud heart is a persecuting one : "The 
w r icked, through his pride, doth persecute the 
poor." 

3. A prayerless man is a proud man. 

4. A contentious man is a proud man. 

5. The disdainful man is a proud man. 

6. The man that oppresses his neighbour is 
a proud man. 

7. He that hearkeneth not to God's word 
with reverence and fear is a proud man. 

8. And he that calls the proud happy is, be 
sure, a proud man. All these are proud in 
heart, and this their pride of heart doth thus 
discover itself. 

As to bodily pride, it is discovered — that is, 
something of it— by all the particulars men- 
tioned before ; for though they are said to be 
symptoms of pride of heart, yet they are 
symptoms of that pride by their showing of 
themselves in the body. You know diseases 
that are within are seen ofttimes by outward 
and visible signs, yet by these very signs even 
the outside is defiled also. So all those visible 



OF MR. BADMAN. 535 

signs of heart pride are signs of bodily pride 
also. But to come to more outward signs. 
The putting on of gold, and pearls, and costly 
array, the plaiting of the hair, the following 
of fashions, the seeking by gestures to imitate 
the proud, either by speech, looks, dresses, 
goings, or other fool's baubles, of which, at 
this time, the world is full, all these, and many 
more, are signs as of a proud heart, so of bodily 
pride also. 

But Mr. Badman would not allow, by any 
means, that this should be called pride, but 
rather neatness, handsomeness, comeliness, 
cleanliness, &c. ; neither would he allow that 
following of fashions was any thing else but 
because he would not be proud, singular, and 
esteemed fantastical by his neighbours. 

Attentive. But I have been told that when 
some have been rebuked for their pride they 
have turned it again upon the brotherhood of 
those by whom they have been rebuked, saying, 
Physician, heal thy friends; look at home 
among your brotherhood, even among the 
wisest of you, and see if you yourselves be 
clear, even your professors ; for who is prouder 
than your professors ? Scarce the devil him- 
self. 

Wiseman. My heart aches at this, because 
there is too much cause for it. This very an- 
swer would Mr. Badman give his wife, when 
she, as she would sometimes, reproved him for 
his pride. We shall have, says he, great 
amendments in living now, for the devil is 
turned a corrector of vice, for no sin reigneth 
more in the world, quoth he, than pride among 
professors. And who can contradict him? 
Let us give the devil his due, the thing is too 
apparent for any man to deny. 

And I doubt not but the same answer is 
ready in the mouths of Mr. Baclman's friends, 
for they may and do see pride display itself in 
the apparel and carriages of professors, one 
may say, almost as much as among any people 
in the land; the more is the pity. Ay, and I 
fear that even their extravagancies in this 
have hardened the heart of many an one, as I 
perceive it did somewhat the heart of Mr. 
Badman himself. 

For my own part, I have seen many myself, 
and those church members too, so decked and 
bedaubed with their fangles and toys, and that 
when they have been at the solemn appoint- 
ments of God in the way of his worship, that 
I have wondered with what face such painted 
persons could sit in the place where they were 
without swooning. But certainly the holiness 



536 



BUNYAN'S COMPLETE WORKS. 



of God, and also the pollution of themselves by 
sin, must needs be very far out of the minds of 
such people, what profession soever they make. 

I have read of an whore's forehead, and I 
have read of Christian shamefacedness ; I have 
read of costly array, and of that which becom- 
eth women professing godliness with good 
works ; but, if I might speak, I know what I 
know, and could say, and yet do no wrong, 
that which would make some professors trem- 
ble in their places ; but I forbear. 

Attentive. Sir, you seem greatly concerned at 
this ; but what if I shall say more ? It is whis- 
pered that some good ministers have counte- 
nanced their people in their light and wanton 
apparel ; yea, have pleaded for their gold and 
pearls and costly array. 

Wiseman. I know not what they have pleaded 
for ; but it is easily seen that they tolerate, or 
at least wink and connive at, such things, both 
in their wives and children. " And so from 
the prophets of Jerusalem is profaneness gone 
forth into all the land." And when the hands 
of the rulers are chief in a trespass, who can 
keep their people from being drowned in that 
trespass ? 

Attentive. This is a lamentation, and must 
stand for a lamentation. 

Wiseman. So it is and so it must. And I 
will add, it is a shame, it is a reproach, it is a 
stumbling-block to the blind ; for though men 
be as blind as Mr. Badman himself, yet they 
can see the foolish lightness that must needs 
be the bottom of all these apish and wanton 
extravagancies. But many have their excuses 
ready — to wit, their parents, their husbands, 
and their breeding call for it, and the like; 
yea, the examples of good people prompt them 
to it ; but all these will be but the spider's web 
when the thunder of the word of the great God 
shall rattle from heaven against them, as it 
will at death or judgment ; but I wish it might 
do it before. But, alas ! these excuses are but 
bare pretences ; these proud ones love to have 
it so. I once talked with a maid, by way of 
reproof, for her fond and gaudy garment. But 
she told me the tailor would make it so, when, 
alas, poor proud girl ! she gave orders to the 
tailor so to make it. Many make parents, and 
husbands, and tailors, &c, the blind to others; 
but their naughty hearts and their giving way 
thereto, that is the original cause of all these 
evils. 

Attentive. Now you are speaking of the cause 
of pride, pray show me yet further why pride 
is now so much in request. 



Wiseman. I will show you what I think are 
the reasons of it : 

The first is because such persons are led by 
their own hearts, rather than by the word of 
God. I told you before that the original foun- 
tain of pride is the heart. For out of the 
heart comes pride; it is therefore because they 
are led by their hearts, which naturally tend 
to lift them up in pride. This pride of heart 
tempts them, and by its deceit overcometh 
them ; yea, it doth put a bewitching virtue into 
their peacock's feathers, and then they are 
swallowed up with the vanity of them. 

2. Another reason why professors are so 
proud (for those we are talking of now) is, be- 
cause they are more apt to take example by 
those that are of the world than they are to 
take example of those that are saints indeed. 
Pride is of the world. " For all that is of the 
world, the lusts of the flesh, the lust of the 
eyes, and the pride of life, are not of the Father, 
but of the world." Of the worM, therefore, 
professors learn to be proud. But they should 
not take them for example. It will be objected, 
No, nor you saints neither, for you are as 
proud as others. Well, let them take shame 
that are guilty. But when I say professors 
should take example for their life by those 
that are saints indeed, I mean as Peter says. 
They should take example of those that were 
in old time the saints ; for saints of old time 
were the best, therefore to these he directed us 
for our pattern : " Let the wives' conversation 

' be chaste, and also coupled with fear. Whose 
adorning, (saith Peter,) let it not be that out- 
ward adorning, of plaiting the hair, and of 
wearing of gold, or of putting on of apparel ; 
but let it be the hidden man of the heart, 
in that which is not corruptible, even the 
ornament of a meek and quiet spirit, which 
is in the sight of God of great price. For 
after this manner, in the old time, the holy 
women also, who trusted in God, adorned 
themselves, being in subjection to their own 
husbands." 

3. Another reason is, because they have for- 
gotten the pollution of their nature. For the 
remembrance of that must needs keep us hum- 
ble, and being kept humble we shall be at a 
distance from pride. The proud and the hum- 
ble are set in opposition : " God resisteth the 
proud, but giveth grace to the humble." And 
can it be imagined that a sensible Christian 
should be a proud one ? Sense of baseness 
tends to lay us low, not to lift us up with pride, 
not with pride of heart nor pride of life; but 



LIFE AND DEATH OF MR. BAD MAN. 



537 



when a man begins to forget what he is, he 
then, if ever, begins to be proud. 

Methinks it is one of the most senseless and 
ridiculous things in the world that a man 
should be proud of that which is given him 
on purpose to cover the shame of his naked- 
ness. 

4. Persons that are proud have gotten God 
and his holiness out of their sight. If God 
was before them, as he is behind their back,' 
and if they saw him in his holiness, as he 
sees them in their sins and shame, they would 
take but little pleasure in their apish knacks. 
The holiness of God makes the angels cover 
their faces, crumbles Christians, when they be- 
hold it, into dust and ashes ; and as his Ma- 
jesty is, such is his word ; therefore they abuse 
it that bring it to countenance pride. 

Lastly. But what can be the end of those 
that are proud in the decking of themselves 
after their antic manner? Why are they for 
going with their naked shoulders, for painting 
their faces, for stretching out their necks, and 
for putting themselves unto all the formalities 
which proud fancy leads them to ? Is it be- 
cause they would honour God, because they 
would adorn the Gospel, because they would 
beautify religion, and make sinners to fall in 
love with their own salvation ? ~No, no ; it is 
rather to please their lusts, to satisfy their wild 
and extravagant fancies. 

Attentive. I like what you say very well, and 
I wish that all proud professors were within 
the reach and sound of your words. 

Wiseman. What I have said I believe is true ; 
but as for the proud dames in England that 
profess, they have Moses and the prophets ; 
and if they will not hear them, how then can 
we hope that they should receive good by such 
a dull-sounding ram's horn as I am ? How- 
ever, I have said my mind; and now, if you 
will, we will proceed to some other of Mr. 
Badman's doings. 

Attentive. No ; pray before you show me any 
thing else of Mr. Badman, show me yet more 
particularly the evil effects of this sin of pride. 

Wiseman. With all my heart I will answer 
your request : 

1. Then : It is pride that makes poor man so 
depraved that he cannot in it be known to be 
the image and similitude of God. The angels, 
when they became devils, it was through their 
being lifted or puffed up with pride. It is pride 
also that lifteth or puffeth up the heart of the 
sinner, and makes him to bear the very image 
of the devil. 



2. Pride makes a man so odious in the sight 
of God that he shall not, must not, come nigh 
his Majesty : " Though the Lord be high, yet 
hath he respect to the lowly ; but the proud he 
knows afar off." Pride sets God and the soul 
at a distance; pride will not let a man come 
nigh God, nor God will not let a proud man 
come nigh unto him ; now this is a dreadful 
thing. 

3. As pride sets, so it keeps, God and the 
soul at a distance. God resisteth the proud — 
resists, that is, he opposes him, he thrusts him 
from him, he contemneth his person and all 
his performances. Come into God's ordin- 
ances the proud man may, but come into his 
presence, have communion with him or bless- 
ing from him, he shall not, for the high God 
doth resist him. 

4. The word saith that " the Lord will de- 
stroy the house of the proud ; " he will destroy 
his house ; it may be understood he will de- 
stroy him and his. So he destroyed proud 
Pharaoh, so he destroyed proud Korah, and 
many others. 

5. Pride, where it comes and is entertained, 
is a certain forerunner of some judgment that 
is not far behind. When pride goes before, 
shame and destruction will follow after. 
" When pride cometh, then cometh shame. 
Pride goeth before destruction, and a haughty 
spirit before a fall." 

6. Persisting in pride makes the condition 
of a poor man as remediless as is that of the 
devils themselves. 

And this I fear was Mr. Badman's condition, 
and that was the reason that he died so as he 
did; as I shall show you anon. 

But what need I thus talk of the particular 
actions, or rather the prodigious sins, of Mr. 
Badman, when his whole life and all his ac- 
tions went as it were to the making up one 
massy body of sin ? Instead of believing that 
there was a God, his mouth, his life and actions 
declared that he believed no such thing ; " His 
transgression said within his heart that there 
was no fear of God before his eyes." Instead 
of honouring of God, and of giving glory to 
him for any of his mercies or under any of his 
good providences towards him, (for God is good 
to all, and lets his sun shine and his rain fall 
upon the unthankful and unholy,) he would 
ascribe the glory to other causes. If they were 
mercies, he would ascribe them (if the open 
face of the providence did not give him the 
lie) to his own wit, labour, care, industry, 
cunning or the like ; if they were crosses, he 



538 



BUNYAN'S COMPLETE WORKS. 



would ascribe them or count them the offspring 
of fortune, ill-luck, chance, the ill manage- 
ment of matters, the ill-will of neighbours, or 
to his wife's being religious and spending, as 
he called it, too much time in reading, praying, 
or the like. It was not in his way to ac- 
knowledge God (that is graciously) or his 
hand in things ; but as the prophet saith, " Let 
favour be showed to the wicked, yet will he 
not learn righteousness." And again, " They 
returned not to him that smote them, nor 
did they seek the Lord of hosts." This was 
Mr. Badman's temper; neither mercies nor 
judgment would make him seek the Lord. 
Nay, as another Scripture says, "He would 
not see the works of God nor regard the opera- 
tions of his hands, either in mercies or in judg- 
ments." But further, when by providence he 
has been cast under the best means for his 
soul, (for, as was showed before, he having had 
a good master, and before him a good father, 
and after all a good wife, and being sometimes 
upon a journey, and cast under the hearing of 
a good sermon, as he would sometimes, for 
novelty's sake, go to hear a good preacher,) he 
was always without heart to make use thereof; 
" In this land of righteousness he would deal 
unjustly, and would not behold the majesty of 
the Lord." 

Instead of reverencing the word when he 
heard it preached, read, or discoursed of, he 
would sleep, talk of other business, or else ob- 
ject against the authority, harmony, and wis- 
dom of the Scriptures; saying, How do you 
know them to be the word of God? How do 
you know that these sayings are true ? The 
Scriptures, he would say, were as a nose of 
wax, and a man may turn them whithersoever 
he lists ; one Scripture says one thing, and 
another says quite the contrary ; besides, they 
make mention of a thousand impossibilities ; 
they are the cause of all dissensions and dis- 
cords that are in the land ; therefore you may 
(would he say) still think what you will, but 
in my mind they are best at ease that have 
least to do with them. 

Instead of loving and honouring of them 
that did bear in their foreheads the name and 
in their lives the image of Christ, they should 
be his song, the matter of his jests, and the 
object of his slanders. He would either make 
a mock at their sober deportment, their gra- 
cious language, quiet behaviour, or else des- 
perately swear that they did all in deceit and 
hypocrisy. He would endeavour to render 
godly men as odious and contemptible as he 



could ; any lies that were made by any to their 
disgrace, those he would avouch for truth, and 
would not endure to be controlled. He was 
much like those that the prophet speaks of, 
" that would sit and slander his mother's son," 
yea, he would speak reproachfully of his wife, 
though his conscience told him, and many 
would testify, that she was a very virtuous wo- 
man. He would also raise slander of his wife's 
friends himself, affirming that their doctrine 
tended to lasciviousness, and that in their as- 
semblies they acted and did unbeseeming men 
and women, &c. He was much like those that 
affirmed the apostle should say, " Let us do 
evil that good may come;" or like those of 
whom it is thus written: "Report, say they, 
and we will report it." And if he could get 
any thing by the end that had scandal in it, if 
it did but touch professors, how falsely soever 
reported, oh then he would glory, laugh, and 
be glad, and lay it upon the whole party, say- 
ing, Hang them, rogues ! there is not a barrel 
better herring of all the holy brotherhood of 
them ; like to like, quoth the devil to the col- 
lier : this is your precise crew ! And then he 
would send all home with a curse. 

Attentive. If those that make professions of 
religion be wise, Mr. Badman's watchings and 
words will make them the more wary and 
careful in all things. 

Wiseman. You say true; for when we see 
men do watch for our halting, and rejoice to 
see us stumble and fall, it should make us the 
more careful. 

I do think it was as delightful to Mr. Bad- 
man to hear, raise, and tell lies and lying 
stories of them that fear the Lord, as it was 
for him to go to bed when weary. But we will 
at this time let these things pass. For as he 
was in these things bad enough, so he added 
to these many more of the like. 

He was an angry, wrathful, envious man, a 
man that knew not what meekness or gentle- 
ness meant, nor did he desire to learn. His 
natural temper was to be surly, huffy, and rug- 
ged, and morose ; and he so gave way to his 
temper as to this that it brought him to be 
furious and outrageous in all things, especially 
against goodness itself, and against other 
things too, when he was displeased. 

Attentive. Solomon saith, " He is a fool that 
rageth." 

Wiseman. He doth so; and says moreover 
that "anger rests in the bosom of fools." 
And truly, if it be a sign of a fool to have 
anger rest in his bosom, then was Mr. Badman, 



LIFE AND DEATH 



OF MR. BAD MAN. 



539 



notwithstanding the conceit that he had of his 
own abilities, a fool of no small size. 

Attentive. Fools are mostly most wise in then- 
own eyes. 

Wiseman. True ; but I was a-saying that if 
it be a sign that a man is a fool when anger 
rests in his bosom, then what is it a sign of, 
think you, when malice and envy rest there? 
For, to my knowledge, Mr. Badman was as 
malicious and as envious a man as commonly 
you can hear of. 

Attentive. Certainly malice and envy flow 
from pride and arrogancy, and they again from 
ignorance, and ignorance from the devil ; and 
I thought that since you spake of the pride of 
Mr. Badman before, we should have something 
of these before we had done. 

Wiseman. Envy flows from ignorance in- 
deed ; and this Mr. Badman was so envious an 
one where he set against that he would swell 
with it as a toad, as we say, swells with poison. 
He whom he maligned might at any time even 
read envy in his face wherever he met with 
him or in whatever he had to do with him. 

His envy was so rank and strong that if it 
at any time turned its head against a man it 
would hardly ever be pulled in again; he 
would watch over that man to do him mis- 
chief as the cat watches over the mouse to 
destroy it ; yea, he would wait seven years but 
he would have an opportunity to hurt him, and 
when he had it he would make him feel the 
weight of his envy. 

Envy is a devilish thing ; the Scripture in- 
timates that none can stand before it: "A 
stone is heavy, and the sand weighty ; but a 
fool's wrath is heavier than them both. Wrath 
is cruel, and anger is outrageous ; but who can 
stand before envy ?" 

This envy, for the foulness of it, is reckoned 
among the foulest villainies that are, as adul- 
tery, murder, drunkenness, revellings, witch- 
crafts, heresies, seditions, &c. Yea, it is so 
malignant a corruption that it rots the very 
bones of him in whom it dwells : " A sound 
heart is life to the flesh, but envy the rotten- 
ness of the bones." 

Attentive. This envy is the very father and 
mother of a great many hideous and prodig- 
ious wickednesses ; I say, it is the very father 
and mother of them ; it both begets them and 
also nourishes them up till they come to their 
cursed maturity in the bosom of him that en- 
tertains them. 

Wiseman. You have given it a very right 
description in calling of it the father and 



mother of a great many other prodigious 
wickednesses ; for it is so venomous and vile 
a thing that it puts the whole course of nature 
out of order, and makes it fit for nothing but 
confusion and a hold for every evil thing: 
" For where envy and strife is, there is confu- 
sion and every evil work." Wherefore I say 
you have rightly called it the very father and 
mother of a great many other sins. And now, 
for our further edification, I will reckon up 
some of the births of envy : 

1. Envy, as I told you before, it rotteth the 
very bones of him that entertains it. And, 

2. As you have also hinted, it is heavier 
than a stone, than sand ; yea, and I will 
add it falls like a millstone upon the head. 
Therefore, 

3. It kills him that throws it, and him at 
whom it is thrown. " Envy slayeth the silly 
one ;" that is, him in whom it resides and him 
who is its object. 

4. It was that also that slew Jesus Christ 
himself, for his adversaries persecuted him 
through their envy. 

5. Envy was that by virtue of which Joseph 
was sold by his brethren into Egypt. 

6. It is envy that hath the hand in making 
of variance among God's saints. 

7. It is envy in the hearts of sinners that 
stirs them up to thrust God's ministers out of 
their coasts. 

8. What shall I say ? It is envy that is the 
very nursery of whisperings, debates, back- 
bitings, slanders, reproaches, murders, &c. 

It is not possible to repeat all the particular 
fruits of this sinful root. Therefore, it is no 
marvel that Mr. Badman was such an ill-na- 
tured man, for the great roots of all manner 
of wickedness were in him unmortified, un- 
maimed, untouched. 

Attentive. But it is a rare case, even this 
of Mr. Badman, that he should never in all 
his life be touched with remorse for his ill- 
spent life. 

Wiseman. Remorse I cannot say he ever 
had, if by remorse you mean repentance for 
his evils. Yet twice I remember he was 
under some trouble of mind about his con- 
dition — once when he broke his leg as he 
came home drunk from the alehouse; and 
another time w T hen he fell sick and thought 
he should die ; besides these two times, I do 
not remember any more. 

Attentive. Did he break his leg, then ? 

Wiseman. Yes; once as he came home 
drunk from the alehouse. 



540 



BUNYAN'S COMPLETE WORKS. 



Attentive. Pray how did he break it? 

Wiseman. Why, upon a time he was at an 
alehouse, that wicked house about two or 
three miles from home, and having there 
drank hard the greatest part of the day, when 
night was come he would stay no longer, but 
calls for his horse, gets up, and like a madman 
(as drunken persons usually ride) away he 
goes, as hard as horse could lay legs to the 
ground. Thus he rid till coming to a dirty 
place, where his horse, flouncing in, fell, 
threw his master, and with his fall broke his 
leg ; so there he lay. But you would not 
think how he swore at first. But after a 
while, he, coming to himself and feeling by 
his pain and the uselessness of his leg what 
case he was in, and also fearing that this bout 
might be his death, he began to cry out after 
the manner of such, Lord, help me ! Lord, 
have mercy upon me ! Good God, deliver 
me ! and the like. So there he lay, till some 
came by, took him up, carried him home, 
where he lay for some time before he could go 
abroad again. 

Attentive. And then you say he called upon 
God? 

Wiseman. He cried out in his pain, and 
would say, God ! and Lord, help me ! but 
whether it was that his sin might be pardoned 
and his soul saved, or whether to be rid of his 
pain, I will not positively determine, though I 
fear it was but for the last, because, when his 
pain was gone and he had got hopes of mend- 
ing, even before he could go abroad, he cast 
off prayer, and began his old game — to wit, to 
be as bad as he was before. He then would 
send for his old companions ; they indeed 
would come to his house to see him, and with 
them he would be, as well as he could for his 
lame leg, as vicious as they could be for their 
hearts. 

Attentive. It was a wonder he did not break 
his neck. 

Wiseman. His neck had gone instead of his 
leg, but that God was long-suffering towards 
him ; he had deserved it ten thousand times 
over. There have been many, as I have 
heard, and as I have hinted to you before, 
that have taken their horses when drunk as 
he, but they have gone from the cup to the 
grave; for they have broken their necks be- 
twixt the alehouse and home. 

One hard by us also drank himself 
dead ; he drank, and died in his drink. 

Attentive. It is a sad thing to die drunk. 

Wiseman. So it is, but yet I wonder that no 



more do so. For, considering the heinousness 
of that sin, and with how many others it is 
accompanied, as with oaths, blasphemies, lies, 
revellings, brawlings, &c, it is a wonder to me 
that any that live in that sin should escape 
such a blow from heaven as should tumble 
them into their graves. Besides, when I con- 
sider also how, when they are as drunk as 
beasts, they, without all fear of danger, will 
ride like bedlams and madmen, even as if they 
did dare God to meddle with them if he durst, 
for their being drunk, — I say, I wonder that 
he doth not withdraw his protecting provi- 
dences from them, and leave them to those 
dangers and destructions that by their sin 
they have deserved, and that by their bedlam 
madness they would rush themselves into; 
only I consider again, that he hath appointed 
a day wherein he will reckon with them, and 
doth also commonly make examples of some, 
to show that he takes notice of their sin, ab- 
hors their way, and will count with them for it 
at the set time. 

Attentive. It is worthy of our remark to take 
notice how God, to show his dislike of the sins 
of men, strikes some of them down with a 
blow ; as the breaking of Mr. Badman's leg, 
for doubtless that was a stroke from heaven. 

Wiseman. It is worth our remark, indeed. 
It was an open stroke, it fell upon him while 
he was in the height of his sin ; and it looks 
much like to that in Job : " Therefore he know- 
eth their works, and overturneth them in the 
night, so that they are destroyed. He striketh 
them as wicked men in the open sight of 
others," or, as the margin reads it, " in the 
place of beholders." He lays them with his 
stroke in the place of beholders. There was 
Mr. Badman laid ; his stroke was taken notice 
of by every one ; his broken leg was at this 
time the town talk. Mr. Badman has broke 
his leg, says one. How did he break it ? says 
another. As he came home drunk from such 
an alehouse, said a third. A judgment of God 
upon him, said a fourth. Thus his sin, his 
shame, and punishment are all made conspic- 
uous to all that are about him. I will here 
tell you another story or two. 

I have read in Mr. Clark's " Looking-glass 
for Sinners " that upon a time a certain drunken 
fellow boasted in his cups that there was neither 
heaven nor hell ; also he said he believed that 
man had no soul, and that, for his own part, 
he would sell his soul to any that would buy 
it. Then did one of his companions buy it of 
him for a cup of wine, and presently the devil 



LIFE AND DEATH 



OF MR. B ADMAN. 



541 



in man's shape bought it of that man again at 
the same price ; and so in the presence of them 
all laid hold on the soul-seller and carried him 
away through the air, so that he was never 
more heard of. 

He tells us also that there was one at Salis- 
bury in the midst of his health, drinking and 
carousing in a tavern ; and he drank a health 
to the devil, saying that if the devil would not 
come and pledge him he would not believe 
that there was either God or devil. Where- 
upon his companions, stricken with fear, has- 
tened out of the room ; and presently after, 
hearing a hideous noise and smelling a stinking 
savour, the vintner ran up into his chamber, 
and coming in he missed his guest, and found 
the window broken, the iron bar in it bowed 
and all bloody, but the man was never heard 
of afterwards. 

Again, he tells us of a bailiff of Headley, 
who upon a Lord's day, being drunk at Mel- 
ford, got upon his horse to ride through the 
streets, saying that his horse would carry him 
to the devil. And presently his horse threw 
him and broke his neck. These things are 
worse than the breaking of Mr. Badman's leg, 
and should be a caution to all of his friends 
that are living, lest they also fall by their sin 
into these sad judgments of God. 

But, as I said, Mr. Badman quickly forgot 
all ; his conscience was choked before his leg 
was healed. And therefore, before he was 
well of the fruit of one sin, he tempts God to 
send another judgment to seize upon him; and 
so he did quickly after. For not many months 
after his leg was well he had a very dangerous 
fit of sickness, insomuch that now he began to 
think that he must die in very deed. 

Attentive. Well, and what did he think and 
do then? 

Wiseman. He thought he must go to hell ; 
this I know, for he could not forbear but say 
so. To my best remembrance he lay crying 
out all one night for fear, and at times he would 
so tremble that he would make the very bed 
shake under him. But oh how the thoughts 
of death, of hell-fire, and of eternal judgment 
did then rack his conscience ! Fear might be 
seen in his face and in his tossings to and fro ; 
it might also be heard in his words and be un- 
derstood by his heavy groans. 

He would often cry, I am undone, I am un- 
done ! my vile life has undone me ! 

Attentive. Then his former atheistical thoughts 
and principles were too weak now to support 
him from the fears of eternal damnation ? 



Wiseman. Ay, they were too weak indeed. 
They may serve to stifle conscience when a 
man is in the midst of his prosperity, and to 
harden the heart against all good counsel when 
a man is left of God and given up to his repro- 
bate mind. But, alas! atheistical thoughts, 
notions, and opinions must shrink and melt 
away when God sends, yea, comes with sick- 
ness to visit the soul of such a sinner for his 
sin. There was a man dwelt about ten miles 
off from us that had so trained up himself in 
his atheistical notions that at last he attempted 
to write a book against Jesus Christ and 
against the divine authority of the Scriptures. 
(But I think h) was not printed.) Well, after 
many days God struck him with sickness, 
whereof he died. So being sick, and musing 
upon his former doings, the book that he had 
written came into his mind, and with it such a 
sense of his evil in writing of it that it tore his 
conscience as a lion would tear a kid. He lay 
therefore upon his deathbed in sad case and 
much affliction of conscience; some of my 
friends also went to see him, and as they were 
in his chamber one day he hastily called for a 
pen, ink, and paper, which when it was given 
him he took it and writ to this purpose : I, such 
a one, in such a town, must go to hell-fire for 
writing a book against Jesus Christ and against 
the holy Scriptures. And would also have 
leaped out of the window of his house to have 
killed himself, but was by them prevented of 
that ; so he died in his bed, such a death as it 
was. It will be well if others take warning 
by him. 

Attentive. This is a remarkable story. 

Wiseman. It is as true as remarkable ; I had 
it from them that I dare believe, who also 
themselves were eye and ear witnesses, and 
also that catched him in their arms and saved 
him when he would have leaped out of his 
chamber window to have destroyed himself. 

Attentive. Well, you have told me what were 
Mr. Badman's thoughts, now being sick, of his 
condition ; pray tell me also what he then did 
when he was sick. 

Wiseman. Did ! He did many things which 
I am sure he never thought to have done, and 
which, to be sure, were not looked for of his 
wife and children. 

In this fit of sickness his thoughts were quite 
altered about his wife ; I say his thoughts, so 
far as could be judged by his words and car- 
riages to her. For she was his good wife, his 
godly wife, his honest wife, his duck and dear, 
and all. Now he told her that she had the 



542 



BUNYAN'S COMPLETE WORKS. 



best of it, she having a good life to stand by 
her, while his debaucheries and ungodly life 
did always stare him in the face. Now he 
told her the counsel that she often gave him 
was good, though he was so bad as not to take 
it. 

Now he would hear her talk to him, and he 
would lie sighing by her while she so did. 
Now he would bid her pray for him that he 
might be delivered from hell. 

He would also now consent that some of her 
good ministers might come to him to comfort 
him ; and he would seem to show them kind- 
ness when they came, for he would treat them 
kindly with words and hearken diligently to 
what they said, only he did not care that they 
should talk much of his ill-spent life, because 
his conscience was clogged with that already ; 
he cared not now to see his old companions, 
the thoughts of them were a torment to him ; 
and he could speak kindly to that child of his 
that took after its mother's steps, though he 
could not at all abide it before. 

He also desired the prayers of good people 
that God of his mercy would spare him a little 
longer, promising that if God would but let 
him recover this once what a new, what a pen- 
itent man he would be towards God, and what 
a loving husband he would be to his wife; 
what liberty he would give her ; yea, how he 
would go with her himself to hear her minis- 
ters, and how they should go hand in hand the 
way to heaven together. 

Attentive. Here was a fine show of things ; 
I'll warrant you his wife was glad for this. 

Wiseman. His wife ! Ay, and a good many 
people besides ; it was noised all over the town 
what a great change there was wrought upon 
Mr. Badman ; how sorry he was for his sins, 
how he began to love his wife, how he desired 
good men should pray to God to spare him, 
and what promises he now made to God in his 
sickness that if ever he should raise him from 
his sickbed to health again, what a new, pen- 
itent man he would be towards God, and what 
a loving husband to his good wife. 

Well, ministers prayed and good people re- 
joiced, thinking verily that they now had got- 
ten a man from the devil ; nay, some of the 
weaker sort did not stick to say that God had 
begun a work of grace in his heart ; and his 
wife, poor woman ! you cannot think how apt 
she was to believe it so ; she rejoiced and she 
hoped as she would have it. But alas ! alas ! 
in little time things all proved otherwise. 

After he had kept his bed awhile his distem- 



per began to abate and he to feel himself bet- 
ter ; so he in a little time was so finely mended 
that he could walk about the house, and also 
obtained a very fine stomach to his food; and 
now did his wife and her good friends stand 
gaping to see Mr. Badman fulfil his promise 
of becoming new towards God and loving to 
his wife ; but the contrary only showed itself. 
For as soon as ever he had hopes of mending, 
and found that his strength began to renew, 
his trouble began to go off his heart, and he 
grew as great a stranger to his frights and fears 
as if he had never had them. 

But verily I am apt to think that one reason 
of his no more regarding or remembering of 
his sickbed fears, and of being no better for 
them, was some words that the doctor that 
supplied him with physic said to him when he 
was mending. For as soon as Mr. Badman 
began to mend the doctor comes and sits him 
down by him in his house, and there fell into 
discourse with him about the nature of his dis- 
ease ; and among other things they talked of 
Mr. Badman's trouble, and how he would cry 
out, tremble, and express his fears of going to 
hell when his sickness lay pretty hard upon 
him. To which the doctor replied that those 
fears and outcries did arise from the height of 
his distemper, for that disease was often at- 
tended with lightness of the head, by reason 
the sick party could not sleep and for that the 
vapours disturbed the brain. But you see, sir, 
quoth he, that so soon as you got asleep and 
betook yourself to rest, you quickly mended 
and your head settled, and so those frenzies 
left you. 

And was it so indeed? thought Mr. Bad- 
man ; were my troubles only the effect of my 
distemper and because ill vapours got up into 
my brain? Then surely, since my physician 
was my saviour, my lusts again shall be my 
god. So he never minded religion more, but 
betook himself again to the world, his lusts, 
and wicked companions ; and there was an end 
of Mr. Badman's conversion. 

Attentive. I thought, as you told me of him, 
that this would be the result of the whole; for 
I discerned by your relating of things that the 
true symptoms of conversion were wanting in 
him, and that those that appeared to be any 
thing like them were only such as the repro- 
bate may have. 

Wiseman. You say right, for there wanted in 
him, when he was most sensible, a sense of the 
pollution of his nature ; he only had guilt for 
his sinful actions, the which Cain, and Pha- 



LIFE AND DEATH 

raoh, and Saul, and Judas, those reprobates, 
have had before him. 

Besides, the great things that he desired 
were to be delivered from going to hell, (and 
who would willingly?) and that his life might 
be lengthened in this world. We find not by 
all that he said or did that Jesus Christ the 
Saviour was desired by him, from a sense of 
his need of his righteousness to clothe him, 
and of his Spirit to sanctify him. 

His own strength was whole in him ; he saw 
nothing of the treachery of his own heart, for 
had he, he w r ould never have been so free to 
make promises to God of amendment. He 
would rather have been afraid that if he had 
mended he should have turned with the dog 
to his vomit, and have begged prayers of saints 
and assistance from heaven upon that account, 
that he might have been kept from doing so. 
It is true he did beg prayers of good people, 
and so did Pharoah of Moses and Aaron, and 
Simon Magus of Simon Peter. 

His mind also seemed to be turned to his 
wife and child ; but, alas ! it was rather from 
conviction that God had given him concerning 
their happy state over his than for that he had 
any true love to the work of God that was in 
them. True, some shows of kindness he 
seemed to have for them, and so had rich 
Dives when he was in hell to his five brethren 
that were yet in the world; yea, he had such 
love as to wish them in heaven, that they 
might not come thither to be tormented. 

Attentive. Sickbed repentance is seldom good 
for any thing. 

Wiseman. You say true; it is very rarely 
good for any thing indeed. Death is unwel- 
come to nature ; and usually when sickness 
and death visit the sinner, the first taking of 
him by the shoulder, and the second standing 
at the bed-chamber door to receive him, then 
the sinner begins to look about him and to be- 
think with himself, These will have me away 
before God; and I know that my life has not 
been as it should ; how shall I do to appear be- 
fore God? Or, if it be more, the sense of the 
punishment of sinners that also is startling to 
a defiled conscience, now roused by Death's 
lumbering at the door. 

And hence usually is sickbed repentance, 
and the matter of it — to wit, to be saved from 
hell and from death, and that God will restore 
them again to health till they mend, conclud- 
ing that it is in their power to mend, as is evi- 
dent from their large and lavishing promises 
to do it. 



OF MR. BAD MAN. 543 

I have known many that when they have 
been sick have had large measures of this kind 
of repentance, and while it has lasted the noise 
and the sound thereof has made the town to 
ring again. But, alas ! how long has it lasted ? 
Ofttimes scarce so long as the party now sick 
has been well. It has passed away like a mist 
or a vapour, it has been a thing of no contin- 
uance. But this kind of repentance is by God 
compared to the howling of a dog : " And they 
have not cried unto me with their heart w T hen 
they howled upon their beds." 

Attentive. Yet one may see by this the des- 
perateness of man's heart ; for what is it but 
desperate wickedness to make promise to God 
of amendment if he will but spare them, and 
yet so soon as they are recovered, or quickly 
after, fall to sin as they did before, and never 
to regard their promise more? 

Wiseman. It is a sign of desperateness in- 
deed, yea, of desperate madness; for surely 
they must needs think that God took notice 
of their promise, that he heard the words that 
they spake, and that he hath laid them up 
against the time to come, and will then bring 
out and testify to their faces that they flattered 
him with their mouth and lied unto him w 7 ith 
their tongue wdien they lay sick, to their think- 
ing, upon their deathbed, and promised him 
that if he wouldr recover them they would re- 
pent and amend their ways. But thus, as I 
have told you, Mr. Badman did. He made 
great promises that he would be a new man, 
that he would leave his sins and become a 
convert, that he would love, &c, his godly 
wife, &c. Yea, many fine words had Mr. Bad- 
man in his sickness, but no good actions when 
he was well. 

Attentive. And how did his good wife take 
it when she saw that he had no amendment, 
but that he returned with the dog to his vomit, 
to his old courses again ? 

Wiseman. Why, it broke her heart ; it was a 
worse disappointment to her than the cheat 
that he gave her in marriage ; at least she laid 
it more to heart, and could not so well grap- 
ple with it. You must think that she had 
put up many a prayer to God for him before, 
even all the time that he had carried it so 
badly to her ; and now, when he was so af- 
frighted in his sickness, and so desired that he 
might live and mend, poor woman ! she 
thought that the time was come for God to 
answer her prayers ; nay, she did not let with 
gladness to whisper it out amongst her friends 
that it was so ; but when she saw herself dis- 



544 



BUNYAN'S COMPLETE WORKS. 



appointed by her husband turning rebel again, 
she could not stand up under it, but falls into 
a languishing distemper, and in a few weeks 
gave up the ghost. 

Attentive. Pray how did she die? 
Wiseman. Die! She died bravely, full of 
comfort of the faith of her interest in Christ, 
and by him of the world to come. She had 
many brave expressions in her sickness, and 
gave to those that came to visit her many signs 
of her salvation. The thoughts of the grave, 
but especially of her rising again, were sweet 
thoughts to her. She would long for death, 
because she knew it would be her friend. She 
delivered herself like to some that were mak- 
ing ready to go to meet their bridegroom. 
Now, said she, I am going to rest from my 
sorrows, my tears, my mournings and com- 
plaints ; I have heretofore longed to be among 
the saints, but might by no means be suffered 
to go; but now I am going (and no man can 
stop me) to the great meeting, " to the gen- 
eral assembly and Church of the first-born 
which are written in heaven." There I shall 
have my heart's desire; there I shall worship 
without temptation or other impediment ; there 
I shall see the face of my Jesus, whom I have 
loved, whom I have served, and who now, I 
know, will save my soul. I have prayed often 
for my husband that he might be converted, 
but there has been no answer to God in that 
matter. Are my prayers lost? are they for- 
gotten? are they thrown over the bar? No; 
they are hanged upon the horns of the golden 
altar, and I must have the benefit of them my- 
self that moment that I shall enter into the 
gates, in at which the righteous nation that 
keepeth truth shall enter ; I say I shall have 
the benefit of them. I can say as holy David ; 
I say I can say of my husband as he could of 
his enemies: "As for me, when they were 
sick my clothing was of sackcloth ; I humbled 
my soul with fasting, and my prayer returned 
into my bosom." My prayers are not lost ; my 
tears are yet in God's bottle; I would have 
had a crown and glory for my husband, and 
for those of my children that follow his steps, 
but, so far as I can see yet, I must rest in the 
hope of having all myself. 

Attentive. Did she talk thus openly ? 

Wiseman. No ; this she spake but to one or 
two of her most intimate acquaintance, who 
were permitted to come and see her when she 
lay languishing upon her deathbed. 

Attentive. Well, but pray go on in your rela- 
tion. This is good ; I am glad to hear it ; this 



is a cordial to my heart while we sit thus talk- 
ing under this tree. 

Wiseman. When she drew near her end she 
called for her husband, and when he was come 
to her she told him that now he and she must 
part ; and said she, God knows, and thou shalt 
know, that I have been a loving, faithful wife 
unto thee; my prayers have been many for 
thee ; and as for all the abuses that I have re- 
ceived at thy hand, those I freely and heartily 
forgive, and still shall pray for thy conversion, 
even as long as I breathe in this world. But, 
husband, I am going thither where no bad 
man' shall come; and if thou dost not repent 
and reform thou wilt never see me more with 
comfort. Let not my plain words offend thee ; 
I am thy dying wife, and of my faithfulness 
to thee would leave this exhortation with thee : 
Break off thy sins, fly to God for mercy while 
mercy's gate stands open; remember that the 
day is coming when thou, though now lusty 
and well, must lie at the gates of death as I do ; 
and what wilt thou then do if thou shalt be 
found with a naked soul to meet with the 
cherubims with their flaming swords? Yea, 
what wilt thou then do if death and hell shall 
come to visit thee, and thou in thy sins and 
under the curse of the law ? 

Attentive. This was honest and plain. But 
what said Mr. Badman to her ? 

Wiseman. He did what he could to divert 
her talk by throwing in other things ; he also 
showed some kind of pity to her now, and 
would ask her what she would have, and with 
various kinds of words put her out of her 
talk; for when she saw that she was not re- 
garded she fetched a deep sigh and lay still. 
So he went down, and then she called for her 
children and began to talk to them. And first 
she spake to those that were rude, and told 
them the danger of dying before they had 
grace in their hearts. She told them also that 
death might be nearer than they were aware 
of, and bid them look when they went through 
the churchyard again if there were not little 
graves there. And ah! children, said she, 
will it not be dreadful to you if we only shall 
meet at the day of judgment, and then part 
again and never see each other more? And 
with that she wept; the children also wept. 
So she held on her discourse. Children, said 
she, I am going from you ; I am going to Jesus 
Christ, and with him there is neither sorrow, 
nor sighing, nor pain, nor tears, nor death. 
Thither would I have you go also, but I can 
neither carry you nor fetch you thither ; but if 



LIFE AND DEATH 



OF MR. BAD MAX. 



545 



you shall turn from your sins to God, and shall 
beg mercy at his hands by Jesus Christ, you 
shall follow me, and shall, when you die, come 
to the place where I am going, that blessed 
place of rest ; and then we shall be for ever to- 
gether, beholding the face of our Redeemer, to 
our mutual and eternal joy. So she bid them 
remember the words of a dying mother when 
she was cold in the grave and themselves were 
hot in their sins, if perhaps her words might 
put a check to their vice and that they might 
remember and turn to God. 

Then they all went down but her darling — 
to wit, the child that she had most love for, 
because it followed her ways. So she addressed 
herself to that. Come to me, said she, my 
sweet child, thou art the child of my joy; I 
have lived to see thee a servant of God ; thou 
shalt have eternal life. I, my sweetheart, shall 
go before and thou shalt follow after, if thou 
shalt hold the beginning of thy confidence 
steadfast to the end. When I am gone do thou 
still remember my words ; love thy Bible, fol- 
low my ministers, deny ungodliness, and if 
troublesome times shall come set an higher 
price upon Christ, his word and ways, and the 
testimony of a good conscience, than upon all 
the world besides. Carry it kindly and duti- 
fully to thy father, but choose none of his 
ways. If thou mayest go to service, choose 
that rather than stay at home; but then be 
sure to choose a service where thou mayest be 
helped forwards in the way to heaven; and 
that thou mayest have such a service speak to 
my minister ; he will help thee, if possible, to 
such an one. 

I would have thee also, my dear child, to 
love thy brothers and sisters, but learn none 
of their naughty tricks : " Have no fellowship 
with the unfruitful works of darkness, but 
rather reprove them." Thou hast grace, they 
have none ; do thou therefore beautify the 
way of salvation before their eyes by a godly 
life and comfortable conversation to the re- 
vealed will of God, that thy brothers and sisters 
may see and be the more pleased with the good 
ways of the Lord. 

If thou shalt live to marry, take heed of 
being served as I was — that is, of being beguil- 
ed with fair words and the flatteries of a lying 
tongue. But first be sure of godliness, yea, as 
sure as it is possible for one to be in this world ; 
trust not thine own eyes nor thine own judg- 
ment; I mean as to that person's godliness 
that thou art invited to marry. Ask counsel 
of good men, and do nothing therein, if he 
35 



lives, without my minister's advice. I have 
also myself desired him to look after thee. 
Thus she talked to her children and gave them 
counsel; and after she had talked to this a 
little longer she kissed it and bid it go down. 

Well, in short, her time drew on and the day 
that she must die. So she died with a soul 
full of grace, an heart full of comfort, and by 
her death ended a life full of trouble. Her 
husband made a funeral for her, perhaps be- 
cause he was glad he was rid of her ; but we 
will leave that to be manifest at judgment. 

Attentive. This woman died well. And now, 
we are talking of the dying of Christians, I 
will tell you a story of one that died some 
time since in our town. The man was a godly 
old Puritan, for so the godly were called in 
time past. This man, after a long and godly 
life, fell sick of the sickness whereof he died. 
And as he lay drawing on, the woman that 
looked to him thought she heard music, and 
that the sweetest that she ever heard in her 
life, which continued until he gave up the 
ghost. Now when his soul departed from 

him the music seemed to withdraw and go 
farther and farther off from the house, and so 
it went until the sound was quite gone out of 
hearing. 

Wiseman. What do you think that might be ? 

Attentive. For aught I know the melodious 
notes of angels that were sent of God to fetch 
him to heaven. 

Wiseman. I cannot say but that God goes 
out of his ordinary road with us poor mortals 
sometimes. I cannot say this of this woman, 
but yet she had better music in her heart than 
sounded in this woman's ears. 

Attentive. I believe so ; but pray tell me, did 
any of her other children hearken to her 
words, so as to be bettered in their souls there- 
by? 

Wiseman. One of them did, and became a 
very hopeful young man, but for the rest I can 
say nothing. 

Attentive. And what did Mr. Badman do 
after his wife was dead? 

Wiseman. Why, even as he did before: he 
scarce mourned a fortnight for her, and his 
mourning then was, I doubt, more in fashion 
than in heart. 

Attentive. Would he not sometimes talk of 
his wife when she was dead? 

Wiseman. Yes, when the fit took him ; and 
could commend her too, extremely, saying she 
was a good, godly, virtuous woman. But this 
is not a thing to be wondered at ; it is common 



546 



BUNYAN'S COMPLETE WORKS. 



with wicked men to hate God's servants while 
alive and to commend them when they are 
dead. So served the Pharisees the prophets; 
those of the prophets that were dead they 
commended, and those that were alive they 
condemned. 

Attentive. But did not Mr. Badman marry 
again quickly? 

Wiseman. No, not for a good while after, so 
villainous, so abominable did he continue with 
vile women for some time after the death of 
his wife. Yet at last there was one too hard 
for him; for, getting of him to her upon a 
time and making of him sufficiently drunk, 
she was so cunning as to get a promise of 
marriage of him, and so held him to it and 
forced him to marry her. And she, as the 
saying is, was as good as he at all his vile and 
ranting tricks; she had her companions as 
well as he had his, and she would meet them 
too at the tavern and alehouse more commonly 
than he was aware of. She could fit him also 
with cursing and swearing, for she could give 
him oath for oath and curse for curse. 

And their railing, and cursing, and swearing 
ended not in words ; they would fight and fly 
at each other, and that like cats and dogs. 
But it must be looked upon as the hand and 
judgment of God upon him for his villainy; 
he had an honest woman before, but she would 
not serve his turn, and therefore God took her 
away and gave him one as bad as himself. 
Thus that measure that he meted to his wife 
this last did mete to him again. And this is 
a punishment wherewith sometimes God will 
punish wicked men. So said Amos to Ama- 
ziah : " Thy wife shall be an harlot in the city." 
With this last wife Mr. Badman lived a pretty 
while, but, as I told you before, in a most sad 
and hellish manner. And now he would be- 
wail his first wife's death — not of love that he 
had to her godliness, for that he could never 
abide, but for that she used always to keep at 
home, whereas this would go abroad; his first 
wife was also honest and true to that relation, 
but this last was a vile woman ; the first woman 
loved to keep things together, but this last 
would whirl them about as well as he ; the first 
would be silent when he chid, and would take 
it patiently when he abused her, but this would 
give him word for word, blow for blow, curse 
for curse; so that now Mr. Badman had met 
with his match. God had a mind to make 
him see the baseness of his own life in the 
wickedness of his wife's. But all would not 
do with Mr. Badman ; he would be Mr. Bad- 



man still. This judgment did not work any 
reformation upon him, no, not to God nor man. 

Attentive. Pray of what disease did Mr. Bad- 
man die? for now I perceive we are come up to 
his death. 

Wiseman. I cannot so properly say that he 
died of one disease, for there were many that 
had consented and laid their heads together to 
bring him to this end. He was dropsical, he- 
was consumptive, he was surfeited and gouty. 
Yet the captain of all these men of death that 
came against him to take him away was the 
consumption, for it was that that brought him 
down to the grave. 

Attentive. Although I will not say but the 
best men may die of a consumption, a dropsy, 
or a surfeit, yea, that these may meet upon a 
man to end him, yet I will say again that many 
times these diseases come through a man's in- 
ordinate use of things. Much drinking brings 
dropsies, consumptions, surfeits, and many 
other diseases ; and I doubt that Mr. Badman's 
death did come by this abuse of himself in 
the use of lawful or unlawful things. I 
ground this my sentence upon that report of 
his life that you at large have given me. 

Wiseman. I think verily that you need not 
call back your sentence ; for it is thought that 
by his cups and his queans he brought himself 
to this his destruction. He was not an old 
man when he died, nor was he naturally very 
feeble, but strong and of a healthy complexion ; 
yet, as I said, he mouldered away, and went, 
when set a-going, rotten to his grave. And 
that which made him foul in his name and 
fame was, that he died with the spice of the 
foul disease upon him — a man whose life was 
full of sin, and whose death was without re- 
pentance. 

Attentive. These were blemishes sufficient to 
make him vile indeed. 

Wiseman. They were so, and they did do it. 
No man could speak well of him when he was 
gone. His name rotted above ground as his 
carcass rotted under. And this is according 
to the saying of the wise man : " The memory 
of the just is blessed, but the name of the 
wicked shall rot." 

This text, in both the parts of it, was ful- 
filled upon him and the woman that he mar- 
ried first; for her name still did flourish, 
though she had been dead almost seventeen 
years, but his began to sink and rot before he 
had been buried seventeen days. 

Attentive. That man that dieth with a life 
full of sin and with an heart voyl of repent- 



LTFE AND DEATH OF MB. BAD MAN. 



547 



ance, although he should die of the most 
golden disease, (if there were any that might 
be so called,) I warrant him his name shall 
be abhorred, and that in heaven and earth. 

Wiseman. You say true; and therefore is 
the name of Cain, Pharaoh, Saul, Judas, and 
the Pharisees, though dead thousands of years 
ago, as offensive in the nostrils of the world as 
if they were but just dead. 

Attentive. I do fully acquiesce with you in 
this. But, sir, since you have charged him 
with dying impenitent, pray let me see how 
you will prove it. Not that I altogether doubt 
it, because you have affirmed it, but yet I love 
to have a proof of what men say in such 
weighty matters. 

Wiseman. When I said he died without re- 
pentance, I meant so far as those that knew 
him could judge when they compared his life, 
the word, and his death together. 

Attentive. Well said; they went the right 
way to find out whether he had — that is, did 
manifest that he had — repentance or no. Now, 
then, show me how they did prove he had 
none. 

Wiseman. So I will ; and first, this was 
urged to prove it: He had not in all the 
time of his sickness a sight and sense of his 
sins, but was as secure and as much at quiet 
as if he had never sinned in all his life. 

Attentive. I s must needs confess that this is 
a sign he had none. For how can a man re- 
pent of that of which he hath neither sight 
nor sense? But it is strange that he had 
neither sight nor sense of sin now, when he 
had got such a sight and sense of his evil 
before ; I mean when he was sick before. 

Wiseman. He was, as I said, as secure now 
as if he had been as sinless as an angel, though 
all men knew what a sinner he was, for he 
carried his sins in his forehead. His debauched 
life was read and known of all men, but his 
repentance was read and known of no man, 
for, as I said, he had none. And for aught I 
know the reason why he had no sense of his 
sins now was, because he profited not by that 
sense that he had of them before. He liked 
not to retain that knowledge of God then that 
caused his sins to come to remembrance. 
Therefore God gave him up now to a repro- 
bate mind, to hardness and stupidity of 
spirit ; and so was that Scripture fulfilled upon 
him, "He hath blinded their eyes;" and 
that, "Let their eyes be darkened that they 
may not see." Oh for a man to live in sin, 
and to go out of the world without repentance ! 



for it is the saddest judgment that can over- 
take a man. 

Attentive. But, sir, although both you and I 
have consented that without a sight and sense 
of sin there can be no repentance, yet that is 
but our bare say-so ; let us therefore now see 
if by the Scripture we can make it good. 

Wiseman. That is easily done. The three 
thousand that were converted (Acts ii.) re- 
pented not until they had sight and sense 
of their sins ; Paul repented not till he had 
sight and sense of his sins ; the jailer repented 
not till he' had sight and sense of his sins ; nor 
could they. For of what should a man re- 
pent ? The answer is, Of sin. What is it to 
repent of sin ? The answer is, To be sorry for 
it, to turn from it. But how can a man be 
sorry for it that has neither sight nor sense of 
it? David did not only commit sins, but 
abode impenitent for them until Nathan the 
prophet was sent from God to give him a 
sight and sense of them ; and then, and not 
till then, he indeed repented of them. Job, 
in order to his repentance, cries unto God, 
"Show me wherefore thou contendest with 
me." And again, "That which I see not 
teach thou me; I have borne chastisement; 
I will not offend any more ;" that is, not in 
what I know, for I will repent of it; nor yet 
in what I know not when thou shalt show 
me it. 

Also Ephraim's repentance was after he 
was turned to the sight and sense of his sins, 
and after he was instructed about the evil of 
them. 

Attentive. These are good testimonies of this 
truth, and do prove indeed (if matter of fact 
with which Mr. Badman is charged be true,) 
that he did not repent ; but as he lived, so he 
died in his sin, for without repentance a man 
is sure to die in his sin ; for they will lie 
down in the dust with him, rise at the judg- 
ment with him, hang about his neck like 
cords and chains when he standeth at the bar 
of God's tribunal, and go with him too when 
he goes away from the judgment-seat, with a 
" Depart from me, ye cursed, into everlasting 
fire, prepared for the devil and his angels ;" 
and there shall fret and gnaw his conscience, 
because they will be to him a never-dying 
worm. 

Wiseman. You say well ; and I will add a 
word or two more to what I have said. Ee- 
pentance, as it is not produced without a sight 
and sense of sin, so every sight and sense of 
sin cannot produce it ; I mean every sight 



548 



BUNYAN'S COMPLETE WORKS. 



and sense of sin cannot produce that repent- 
ance — that is, repentance unto salvation — re- 
pentance never to be repented of. For it is 
yet fresh before us that Mr. Badman had a 
sight and sense of sin in that fit of sickness 
that he had before, but it died without procur- 
ing any such godly fruit, as was manifest by 
his so soon returning with the dog to his 
vomit. Many people think also that repent- 
ance stands in confession of sin only, but they 
are very much mistaken ; for repentance, as 
was said before, is a being sorry for and re- 
turning from transgression to God by Jesus 
Christ. Now, if this be true, that every sight 
and sense of sin will not produce repentance, 
then repentance cannot be produced there 
where there is no sight and sense of sin. 
That every sight and sense of sin will not 
produce repentance — to wit, the godly re- 
pentance that we are speaking of — is manifest 
in Cain, Pharaoh, Saul, and Judas, who all 
of them had great sense of sin, but none of 
them repentance unto life. 

Now I do conclude that Mr. Badman did die 
impenitent, and so a death most miserable. 

Attentive. But pray now, before we conclude 
our discourse of Mr. Badman, give me another 
proof of his dying in his sins. 

Wiseman. Another proof is this : he did not 
desire a sight and sense of his sins, that he 
might have repentance for them. Did I say 
he did not desire it? I will add, he greatly 
desired to remain in his security ; and that I 
shall prove by what follows: First, he could 
not endure that any man now should talk to 
him of his sinful life, and yet that was the way 
to beget a sight and sense of sin, and so of re- 
pentance from it, in his soul; but I say he 
could not endure such discourse. Those men 
that did offer to talk unto him of his ill-spent 
life, they were as little welcome to him in the 
time of his last sickness as was Elijah when 
he went to meet with Ahab as he went down to 
take possession of Naboth's vineyard. " Hast 
thou found me," said Ahab, " mine enemy?" 
So would Mr. Badman say in his heart too, 
and of those that thus did come to him, though 
indeed they came even of love to convince 
him of his evil life, that he might have repent- 
ance thereof and have obtained mercy. 

Attentive. Did good men then go to see him 
in his last sickness ? 

Wiseman. Yes; those that were his first 
wife's acquaintance, they went to see him, and 
to talk with him and to pray with him, if 



perhaps he might now, at last, bethink him- 
self and cry to God for mercy. 

Attentive. They did well to try now at last if 
they could save his soul from hell ; but pray 
how can you tell that he did not care for the 
company of such ? 

Wiseman. Because of the differing carriage 
that he had towards them from what he had 
when his old carnal companions came to see 
him; when his old companions came to see him 
he would stir up himself as much as he could, 
both by words and looks, to signify they were 
welcome to him ; he would also talk with them 
freely, and look pleasantly upon them, though 
the talk of such could be none other but such 
as David said carnal men would offer to him 
when they came to visit him in his sickness : 
" If he comes to see me," says he, " he speak- 
eth vanity, his heart gathereth iniquity to it- 
self." But these kinds of talks, I say, Mr. Bad- 
man better brooked than he did the company 
of better men. 

But I will more particularly give you a cha- 
racter of his carriage to good men and good 
talk when they came to see him : 

1. When they were come he would seem to 
fail in his spirits at the sight of them. 

2. He would not care to answer them to any 
of those questions that they would at times put 
to him to feel what sense he had of sin, death, 
hell, and judgment, but would either say noth- 
ing or answer them by way of evasion, or else 
be telling of them he was so weak and spent 
that he could not speak much. 

3. He would never show forwardness to speak 
or to talk with them, but was glad when they 
held their tongues. He would ask them no 
questions about his state and another world, or 
how he should escape that damnation that he 
had deserved. 

4. He had got a haunt at last to bid his wife 
and keeper, when these good people attempted 
to come and see him, to tell them that he was 
asleep or inclining to sleep, or so weak for want 
thereof that he could not abide any noise. 
And so they would serve them, time after time, 
till at last they were discouraged from coming 
to see him any more. 

5. He was so hardened now, in this time of 
his sickness, that he would talk, when his com- 
panions came unto him, to the disparagement 
of those good men (and of their good doctrine 
too) that of love did come to see him and that 
did labour to convert him. 

6. When these good men went away from 



LIFE AND DEATH OF MB. B ADMAN. 



549 



him lie would never say, Pray, when will you 
be pleased to come again, for I have a desire 
for more of your company and to hear more 
of your good instruction ? No, not a word of 
that, but when they were going would scarce 
bid them drink, or say, Thank you for your 
good company and good instruction. 

7. His talk in his sickness with his com- 
panions would be of the world, as trades, 
houses, lands, great men, great titles, great 
places, outward prosperity or outward adver- 
sity, or some such carnal thing. 

By all which I conclude that he did not de- 
sire a sense and sight of his sin, that he might 
repent and be saved. 

Attentive. It must needs be so as you say if 
these things be true that you have asserted of 
him. And I do the rather believe them be- 
cause I think you dare not tell a lie of the 
dead. 

Wiseman. I was one of them that went to 
him, and that beheld his carriage and manner 
of way, and this is a true relation of it that I 
have given you. 

Attentive. I am satisfied; but pray, if you 
can, show me now by the word what sentence 
God doth pass upon such men. 

Wiseman. Why, the man that is thus averse 
to repentance, that desires not to hear of his 
sins that he might repent and be saved, is said 
to be a man that saith unto God, " Depart from 
me, for I desire not the knowledge of thy 
ways." He is a man that says in his heart and 
with his actions, "I have loved strangers," 
(sins,) "and after them I will go." He is a 
man that shuts his eyes, stops his ears, and 
that turneth his spirit against God. Yea, he 
is the man that is at enmity with God, and that 
abhors him with his soul. 

Attentive. What other sign can you give that 
Mr. Badman died without repentance ? 

Wiseman. Why, he never did heartily cry to 
God for mercy all the time of his affliction. 
True, when sinking fits, stitches, or pains took 
hold upon him, then he would say, as other 
carnal men used to do, Lord help me ! Lord 
strengthen me ! Lord deliver me ! and the 
like ; but to cry to God for mercy, that he did 
not, but lay, as I hinted before, as if he never 
had sinned. 

Attentive. That is another bad sign indeed, 
for crying to God for mercy is one of the first 
signs of repentance. When Paul lay repent- 
ing of his sins upon his bed the Holy Ghost 
said of him, " Behold, he prays." But he that 
hath not the first signs of repentance, it is a 



sign that he hath none other, and so indeed 
none at all. I do not say but there may be 
crying where there may be no sign of repent- 
ance: " They cried," says David, "to the Lord, 
but he answered them not ;" but that he would 
have done if their cry had been the fruit of 
repentance. But, I say, if men may cry and 
yet have no repentance, be sure they have 
none that cry not at all. It is said in Job, 
" They cry not when he bindeth them ;" that 
is, because they have no repentance: no re- 
pentance, no cries ; false repentance, false cries ; 
true repentance, true cries. 

Wiseman. I know that it is as impossible for 
a man to forbear crying that hath repentance 
as it is for a man to forbear groaning that feel- 
eth deadly pain. He that looketh into the 
book of Psalms (where repentance is set forth, 
even in its true and proper effects) shall there 
find that crying, strong crying, hearty crying, 
great crying, and incessant crying hath been 
the fruits of repentance, but none of this had 
this Mr. Badman ; therefore he died in his sins. 

That crying is an inseparable effect of re- 
pentance is seen in these Scriptures : " Have 
mercy upon me, God ; according to the mul- 
titude of thy tender mercies blot out my trans- 
gressions. Lord, rebuke me not in thine 
anger, neither chasten me in thy hot displeas- 
ure. Have mercy upon me, O Lord, for I am 
weak; O Lord, heal me, for my bones are 
vexed. My soul is also vexed, but thou, O 
Lord, how long? Return, Lord, deliver 
my soul ; oh save me for thy mercies' sake. 
Lord, rebuke me not in thy wrath, neither 
chasten me in thy hot displeasure ; for thine 
arrows stick fast in me, and thine hand press- 
eth me sore. There is no soundness in my 
flesh, because of thine anger ; neither is there 
any rest in my bones, because of my sin. For 
mine iniquities are gone over mine head ; as 
an heavy burden they are too heavy for me. 
My wounds stink and are corrupt, because of 
my foolishness. I am troubled, I am bowed 
down greatly, I go mourning all the day long. 
My loins are filled with a loathsome disease, 
and there is no soundness in my flesh. I am 
feeble and sore broken ; I have roared by reason 
of the disquietness of my heart." 

I might give you a great number more of 
the holy sayings of good men, whereby they 
express how they were, what they felt, and 
whether they cried or no when repentance was 
wrought in them. Alas, alas ! it is as impossi- 
ble for a man, when the pangs of guilt are 
upon him, to forbear praying as it is for a 



550 



JBUNYAN'S COMPLETE WORKS. 



woman when pangs of travail are upon her to 
forbear crying. If all the world should tell 
me that such a man hath repentance, yet if he 
is not a praying man I should not be persuaded 
to believe it. 

Attentive. I know no reason why you should, 
for there is nothing can demonstrate that such 
a man hath it. But pray, sir, what other sign 
have you by which you can prove that Mr. 
Badman died in his sins, and so in a state of 
damnation ? 

Wiseman. I have this to prove it : Those who 
were his old sinful companions in the time of 
his health were those whose company and 
carnal talk he most delighted in in the time 
of his sickness. I did occasionally hint of this 
before, but now I make it an argument of his 
want of grace ; for where there is indeed a work 
of grace in the heart, that work doth not only 
change the heart, thoughts, and desires, but 
the conversation also; yea, conversation and 
company too. When Paul had a work of 
grace in his soul he essayed to join himself to 
the disciples. He was for his old companions 
in their abominations no longer ; he was now 
a disciple, and was for the company of disci- 
ples ; " And he was with them coming in and 
going out of Jerusalem." 

Attentive. I thought something when I heard 
you make mention of it before. Thought I, 
This is a shrewd sign that he had not grace in 
his heart. Birds of a feather, thought I, will 
flock together. If this man was one of God's 
children he would herd with God's children, 
his delight would be with and in the company 
of God's children ; as David said : " I am a 
companion of all them that fear thee and of 
them that keep thy precepts." 

Wiseman. You say well, for what fellowship 
hath he that believeth with an infidel? And 
although it be true that all that join to the 
godly are not godly, yet they that shall in- 
wardly choose the company of the ungodly and 
open profane, rather than the company of the 
godly, as Mr. Badman did, surely are not godly 
men, but profane. He was, as I told you, out 
of his element when good men did come to 
visit him, but then he was where he would be 
when he had his vain companions about him. 
Alas ! grace, as I said, altereth all, heart, life, 
company, and all ; for by it the heart of man is 
made new, and a new heart and a new man 
must have objects of delight that are new and 
like himself : " Old things are passed away :" 
Why ? " For all things are become new." 
Now, if all things are become new — to wit, 



heart, mind, thoughts, desires, and delights- 
it followeth, by consequence, that the com- 
pany must be answerable ; hence it is said 
that "they that believe were together;" that 
"they went to their own company;" that 
"they were added to the Church ;" that "they 
were of one heart and of one soul ;" and the 
like. Now, if it be objected that Mr. Badman 
was sick, and so could not go to the godly, yet 
he had a tongue in his head, and could, had 
he had an heart, have spoken to some to call 
or send for the godly to come to him. Yea, 
he would have done so ; yea, the company of 
all others, especially his fellow-sinners, would, 
even in every appearance of them before him, 
have been a burden and a grief unto him. His 
heart and affection standing bent to good, good 
companions would have suited him best. But 
his companions were his old associates : his 
delight was in them ; therefore his heart and 
soul were yet ungodly. 

Attentive. Pray, how was he when he drew 
near his end, for I perceive that what you say 
of him now hath reference to him and to his 
actions at the beginning of his sickness? Then 
he could endure company and much talk ; be- 
sides, perhaps then he thought he should re- 
cover, and not die, as afterwards he had cause 
to think when he was quite wasted with pining 
sickness, when he was at the grave's mouth. 
But how was he, I say, when he was (as we 
say) within a step of death ? when he saw and 
knew, and could not but know, that shortly he 
must die and appear before the judgment of 
God? 

Wiseman. Why, there was not any other al- 
teration in him than what was made by his 
disease upon his body. Sickness, you know, 
will alter the body; also pains and stitches 
will make men groan ; but for his mind, he had 
no alteration there; his mind was the same, 
his heart was the same ; he was the selfsame 
Mr. Badman still, not only in name, but con- 
ditions, and that to the. very day of his death ; 
yea, so far as could be gathered, to the very 
moment in which he died. 

Attentive. Pray, how was he in his death? 
Was death strong upon him ? or did he die 
with ease, quietly? 

Wiseman. As quietly as a lamb. There 
seemed not to be in it, to standers-by, so much 
as a strong struggle of nature ; and as for his 
mind, it seemed to be wholly at quiet, But 
pray, why do you ask me this question ? 

Attentive. Not for my own sake, but for 
others. For there is such an opinion as this 



LIFE AND DEATH 



OF MR. BAD MAN. 



551 



among the ignorant: that if a man dies, as 
they call it, like a lamb — that is, quietly, and 
without that consternation of mind that others 
show in their death — they conclude, and that 
beyond all doubt, that such a one is gone to 
heaven, and is certainly escaped the wrath to 
come. 

Wiseman. There is no judgment to be made 
by a quiet death of the eternal state of him 
that so dieth. Suppose one man should die 
quietly, another should die suddenly, and a 
third should die under great consternation of 
spirit; no man can judge of their eternal con- 
dition by the manner of any of these kinds of 
deaths. He that dies quietly, suddenly, or 
under consternation of spirit may go to heaven 
or may go to hell : no man can tell whither a 
man goes by any such manner of death. The 
judgment, therefore, that we make of the eter- 
nal condition of man must be gathered from 
another consideration — to wit, Did the man 
die in his sins ? Did he die in unbelief? Did 
he die before he was born again ? Then he is 
gone to the devil and hell, though he died 
never so quietly. Again, Was the man a good 
man? Had he faith and holiness? Was he a 
lover and a worshipper of God by Christ, ac- 
cording to his word ? Then he is gone to God 
and heaven, how suddenly or in what conster- 
nation of mind soever he died. But Mr. Bad- 
man was naughty, his life was evil, his ways 
were evil, evil to his end ; therefore he went to 
hell and to the devil, how quietly soever he 
died. 

Indeed there is in some cases a judgment to 
be made of a man's eternal condition by the 
manner of the death he dieth. As suppose 
now a man should murder himself or live a 
wicked life, and after that die in utter despair; 
these men, without doubt, do both of them go 
to hell. And here I will take occasion to 
speak of two of Mr. Badman's brethren, (for 
you know I told you before that he had 
brethren,) and of the manner of their death. 
One of them killed himself, and the other, 
after a wicked life, died in utter despair. Now 
I should not be afraid to conclude of both 
these that they went by and through their 
death to hell. 

Attentive. Pray tell me concerning the first, 
how he made away with himself? 

Wiseman. Why, he took a knife and cut his 
own throat, and immediately gave up the ghost 
and died. Now, what can we judge of such a 
man's condition, since the Scripture saith, "No 
murderer hath eternal life," &c, but that it 



must be concluded that such a one is gone to 
hell? He was a murderer, a self-murderer, 
and he is the worst murderer, ono that slays his 
own body and soul ; nor do we find mention 
made of any but cursed ones that do such kind 
of deeds ; I say no mention made in holy writ 
of any others but such that murder them- 
selves. 

And this is a sore judgment of God upon 
men, when God shall, for the sins of such, give 
them up to be their own executioners, or rather 
to execute his judgment and anger upon them- 
selves. And let me earnestly give this caution 
to sinners : Take heed, sirs, break off your sins, 
lest God serve you as he served Mr. Badman's 
brother — that is, lest he give you up to be your 
own murderers. 

Attentive. This is a dreadful story, and I 
would to God that it might be a warning to 
others to instruct them to fear before God, and 
pray lest he gives them up to do as he hath 
done. For surely self-murderers cannot go to 
heaven ; and therefore, as you have said, he 
that dieth by his own hands is certainly gone 
to hell. But speak a word or two of the other 
man you mentioned. 

Wiseman. What! of a wicked man dying in 
despair ? 

Attentive. Yes, of a wicked man dying in 
despair. , 

Wiseman. Well, then: This Mr. Badman's 
other brother was a very wicked man, both in 
heart and life ; I say in heart, because he was 
so in life, nor could anything reclaim him, 
neither good men, good books, good examples, 
nor God's judgments. Well, after he had lived 
a great while in his sins God smote him with 
a sickness of which he died. Now in his sick- 
ness his conscience began to be awakened, and 
he began to roar out of his ill-spent life, inso- 
much that the town began to ring of him. 
Now, when it was noised about many of his 
neighbours came to see him and to read by 
him, as is the common way with some ; but all 
that they could do could not abate his terror, 
but he would lie in his bed gnashing of 
his teeth and wringing of his wrists, conclud- 
ing upon the damnation of his soul; and in 
that horror and despair he died, not calling 
upon God, but distrusting in his ' mercy and 
blaspheming of his name. 

fgigg^ Attentive. This brings to my mind a 
man that a friend of mine told me of. He 
had been a wicked liver ; so when he came to 
die he fell into despair, and having concluded 
that God had no mercy for him, he addressed 



552 



BUNYAN'S COMPLETE WORKS. 



himself to the devil for favour, saying, Good 
devil, be good unto me. 

Wiseman. This is almost like Saul, who 
being forsaken of God went to the witch of 
Endor, and so to the devil, for help. But, 
alas ! should I set myself to collect these 
dreadful stories it would be easy in little time 
to present you with hundreds of them. But I 
will conclude as I began : they that are their 
own murderers, or that die in despair after 
they have lived a life of wickedness, do surely 
go to hell. 

And here I would put in a caution : Every 
one that dieth under consternation of spirit — 
that is, under amazement and great fear — do 
not therefore die in despair, for a good man 
may have this for his bands in his death, and 
yet go to heaven and glory. For, as I said 
before, he that is a good man, a man that hath 
faith and holiness, a lover and worshipper of 
God by Christ according to his word, may die 
in consternation of spirit; for Satan will not 
be wanting to assault good men upon their 
deathbed, but they are secured by the word 
and power of God ; yea, and are also helped, 
though with much agony of spirit, to exer- 
cise themselves in faith and prayer, the which 
he that dieth in despair can by no means 
do. But let us return to Mr. Badman, and 
enter into further discourse of the manner of 
his death. 

Attentive. I think you and I are both of a 
mind, for just now I was thinking to call you 
back to him also. And pray, now, since it is 
your own motion to return again to him, let 
us discourse a little more of his quiet and still 
death. 

Wiseman. With all my heart. You know 
we were speaking before of the manner of 
Mr. Badman's death, how that he died still 
and quietly, upon which you made observa- 
tion that the common people concluded that 
if a man dies quietly, and, as they call it, like 
a lamb, he is certainly gone to heaven, when, 
alas ! if a wicked man dies quietly, if a man 
that has all his days lived in notorious sin 
dieth quietly, his quiet dying is so far off from 
being a sign of his being saved that it is 
an uncontrollable proof of his damnation. 
This was Mr. Badman's case ; he lived wick- 
edly even to the last, and then went quietly 
out of the world ; therefore Mr. Badman is 
gone to hell. 

Attentive. Well, but since you are upon it, 
and also so confident in it — to w r it, that a 
man that lives a wicked life till he dies, and 



then dies quietly, is gone to hell — let me see 
what show of proof you have for this your 
opinion ? 

Wiseman. My first argument is drawn from 
the necessity of repentance. No man can be 
saved except he repents, nor can he repent 
that sees not, that knows not, that he is a sin- 
ner ; and he that knows himself to be a sinner 
will, I warrant him, be molested for the time 
by that knowledge. This, as it is testified by 
all the Scriptures, so it is testified by Christian 
experience. He that knows himself to be a 
sinner is molested, especially if that know- 
ledge comes not to him until he is cast upon 
his deathbed — molested, I say, before he can 
die quietly; yea, he is molested, dejected, and 
cast down ; he is also made to cry out, to hun- 
ger and thirst after mercy by Christ ; and if at 
all he shall indeed come to die quietly — I mean 
with that quietness that is begotten by faith 
and hope in God's mercy (to the which Mr. 
Badman and his brethren were utter stran- 
gers) — his quietness is distinguished, by all 
judicious observers, by what went before it, 
by what it flows from, and also by what is the 
fruit thereof. 

I must confess I am no admirer of sickbed 
repentance, for I think verily it is seldom good 
for any thing; but I say, he that hath lived 
in sin and profaneness all his days, as Mr. 
Badman did, and yet shall die quietly — that 
is, without repentance steps in betwixt his 
life and death — he is assuredly gone to hell, 
and is damned. 

Attentive. This does look like an argument 
indeed ; for repentance must come or else we 
must go to hell-fire ; and if a lewd liver shall 
(I mean that so continues till the day of his 
death) yet go out of the world quietly, it is a 
sign that he died without repentance, and so a 
sign that he is damned. 

Wiseman. I am satisfied in it for my part, 
and that from the necessity and nature of re- 
pentance. It is necessary, because God calls 
for it and will not pardon sin without it: 
" Except ye repent ye shall all likewise 
perish." This is that which God hath said, 
and he will prove but a foolhardy man that 
shall yet think to go to heaven and glory 
without it. "Repent, for the axe is laid to 
the root of the tree ; every tree therefore that 
bringeth not forth good fruit " (but no good 
fruit can be where there is no sound repent- 
ance) " shall be hewn down and cast into the 
fire." This was Mr. Badman's case; he had 
attending of him a sinful life, and that to the 



LIFE AND DEATH OF MR. B ADMAN. 



553 



very last, and yet died quietly— that is, with- 
out repentance; he is gone to hell, and is 
damned. For the nature of repentance, I 
have touched upon that already, and showed 
that it never was where a quiet death is the 
immediate companion of a sinful life; and 
therefore Mr. Badman is gone to hell. 

2. My second argument is drawn from that 
blessed word of Christ: "While the strong 
man armed keeps the house his goods are in 
peace till a stronger than he comes ;" but the 
strong man armed kept Mr. Badman's house 
— that is, his heart and soul, and body — for he 
went from a sinful life quietly out of this 
world. The stronger did not disturb by inter- 
cepting with sound repentance betwixt his 
sinful life and his quiet death; therefore Mr. 
Badman is gone to hell. 

The strong man armed is the devil, and 
quietness is his security. The devil never 
fears losing of the sinner if he can but keep 
him quiet. Can he but keep him quiet in a 
sinful life and quiet in his death, he is his 
own. Therefore he saith, his goods are in 
peace; that is, out of danger. There is no 
fear of the devil's losing such a soul, I say, be- 
cause Christ, who is the best judge in this 
matter, saith, His goods are at peace, in quiet, 
and out of danger. 

Attentive. This is a good one too ; for doubt- 
less peace and quiet with sin is one of the 
greatest signs of a damnable state. 

Wiseman. So it is; therefore, when God 
would show the greatness of his anger against 
sin and sinners in one word, he saith, " They 
are joined to idols, let them alone." Let them 
alone — that is, disturb them not ; let them go 
on without control; let the devil enjoy them 
peaceably; let him carry them out of the 
world unconverted, quietly. This is one of 
the sorest of judgments, and bespeaketh the 
burning anger of God against sinful men. See 
also when you come home, Hosea iv. 14, "I 
will not punish your daughters when they 
commit whoredom." I will let them alone, 
they shall live and die in their sins. But, 

3. My third argument is drawn from that 
saying of Christ, " He hath blinded their eyes 
and hardened their hearts, that they should 
not see with their eyes nor understand with 
their hearts, and be converted, and I should 
heal them." 

There are three things that I will take notice 
of from these words : 

The first is, that there can be no conversion 
to God where the eye is darkened and the heart 



hardened. The eye must first be made to see 
and the heart to break and relent under and 
for sin, or else there can be no conversion. 
"He hath blinded their eyes and hardened 
their hearts, lest they should see and under- 
stand, and so be converted." And this was 
clearly Mr. Badman's case : he lived a wicked 
life, and also died with his eyes shut and heart 
hardened, as is manifest in that a sinful life 
was joined with a quiet death ; and all for that 
he should not be converted, but partake of the 
fruit of his sinful life in hell-fire. 

The second thing that I take notice of from 
these words is, that this is a dispensation and 
manifestation of God's anger against a man for 
his sin. When God is angry with men — I 
mean, when he is so angry with them — this, 
among many, is one of the judgments that he 
giveth them up unto — to wit, to blindness of 
mind and hardness of heart, which he also 
suffereth to accompany them till they enter in 
at the gates of death. And then and there, 
and not short of then and there, their eyes 
come to be opened. Hence it is said of the 
rich man mentioned in Luke, " He died, and 
in hell he lifted up his eyes," implying that he 
did not lift them up before; he neither saw 
what he had done nor whither he was going 
till he came to the place of execution, even 
into hell. He died asleep in his soul ; he died 
besotted, stupefied, and so consequently for 
quietness like a child or lamb, even as Mr. 
Badman did ; this was a sign of God's anger ; 
he had a mind to damn him for his sins, and 
therefore would not let him see nor have an 
heart to repent for them, lest he should con- 
vert, and his damnation, which God hath ap- 
pointed, should be frustrate : " Lest they should 
be converted and I should heal them." 

The third thing I take notice of from hence 
is, that a sinful life, and quiet death annexed 
to it, is the ready, the open, the beaten, the 
common highway to hell ; there is no surer 
sign of damnation than for a man to die quietly 
after a sinful life. I do not say that all wicked 
men that are molested at their death with a 
sense of sin and fears of hell do therefore go to 
heaven, for some are also made to see and are 
left to despair, (not converted by seeing,) that 
they might go roaring out of this world to their 
place; but I say there is no surer sign of a 
man's damnation than to die quietly after a 
sinful life, than to sin and die with his eyes 
shut, than to sin and die with an heart that 
cannot repent; "He hath blinded their eyes 
and hardened their heart, that they should not 



554 



BUNYAN'S COMPLETE WORKS. 



see witli their eyes nor understand with their 
heart," (no, not so long as they are in this 
world,) "lest they should see with their eyes 
and understand with their heart, and should 
be converted, and I should heal them." 

God has a judgment for wicked men; God 
will be even with wicked men; God knows 
how to reserve the ungodly to the day of judg- 
ment to be punished ; and this is one of his 
ways by which he doth it. Thus it was with 
Mr. Badman. 

4. It is said in the book of Psalms concern- 
ing the wicked, " There are no bands in their 
death, but their strength is firm." By no 
bands he means no troubles, no gracious chas- 
tisements, no such corrections for sin, as fall to 
be the lot of God's people for theirs ; yea, that 
many times fall to be theirs at the time of their 
death. Therefore he adds concerning the 
wicked, " They are not troubled " then " like 
other men, neither are they plagued like other 
men," but go as securely out of the world as if 
they had never sinned against God and put 
their own souls in danger of damnation. 
" There are no bands in their death." They 
seem to go unbound and set at liberty out of 
this world, though they have lived notoriously 
wicked all their days in it. The prisoner that 
is to die at the gallows for his wickedness must 
first have his irons knocked off his legs ; so he 
seems to go most at liberty when indeed he is 
going to be executed for his transgressions. 
Wicked men also have no bands in their death ; 
they seem to be more at liberty when they are 
even at the wind-up of their sinful life than at 
any time besides. 

Hence you shall have them boast of their 
faith and hope in God's mercy when they lie 
upon their deathbed ; yea, you shall have them 
speak as confidently of their salvation as if 
they had served God all their days, when the 
truth is, the bottom of this their boasting is 
because they have no bands in their death. 

Their sin and base life come not into their 
mind to correct them and bring them to repent- 
ance, but presumptuous thoughts and an hope 
and faith of the spider's (the devil's) making 
possesseth their soul, to their own eternal un- 
doing. 

Hence wicked men's hope is said to die, not 
before, but with them ; they give up the ghost 
together. And thus did Mr. Badman. His 
sins and his hope went with him to the gate, 
but there his hope left him, because it died there ; 
but his sins went in with him, to be a worm to 
gnaw him in conscience for ever and ever. 



The opinion, therefore, of the common peo- 
ple concerning this kind of dying is frivolous 
and vain ; for Mr. Badman died like a lamb, 
or, as they call it, like a chrisom child, quietly 
and without fear. I speak not this with ref- 
erence to the struggling of nature with death, 
but as to the struggling of the conscience with 
the judgment of God. I know that nature will 
struggle with death; I have seen a dog and 
sheep die hardly ; and thus may a wicked man 
do, because there is an antipathy betwixt na- 
ture and death. But even while, even then, 
when death and nature are struggling for mas- 
tery, the soul, the conscience, may be as be- 
sotted, as benumbed, as senseless and igno- 
rant of its miserable state as the block or bed 
on which the sick lies ; and thus they may die 
like a chrisom child in show, but indeed like 
one who by the judgment* of God is bound 
over to eternal damnation, and that also by the 
same judgment is kept from seeing what they 
are and whither they are going till they plunge 
down among the flames. 

And as it is a very great judgment of God 
on wicked men that so die, (for it cuts them 
off from all possibility of repentance, and so 
of salvation,) so it is as great a judgment upon 
those that are their companions that survive 
them ; for by the manner of their death, they 
dying so quietly, so like unto chrisom children 
as they call it, they are hardened and take 
courage to go on in their course. 

For comparing their life with their death, 
their sinful, cursed lives with their child-like, 
lamb-like death, they think that all is well, 
that no damnation is happened to them ; though 
they lived like devils incarnate, yet they died 
like harmless ones; there was no whirlwind, 
no tempest, no band nor plague in their death ; 
they died as quietly as the most godly of them 
all, and had as great faith and hope of salva- 
tion, and would talk as boldly of salvation as 
if they had assurance of it. But as was their 
hope in life, so was their death ; their hope 
was without trial, because it was none of God's 
working, and their death was without molesta- 
tion, because so was the judgment of God con- 
cerning them. 

But, I say, at this their survivors take heart 
to tread their steps, and to continue to live in 
the breach of the law of God ; yea, they carry 
it stately in their villainies, for so it follows in 
the Psalm : " There are no bands in their 
death, but their strength is firm, &c. There- 
fore pride compasseth them" (the survivors) 
" about as a chain, violence covereth them as a 



LIFE AND DEATH OF MR. B ADMAN. 555 



garment." Therefore they take courage to do 
evil, therefore they pride themselves in their 
iniquity. Therefore! Wherefore? Why, be- 
cause their fellows died, after they had lived 
long in a most profane and wicked life, as 
quietly and as like to lambs as if they had 
been innocent. 

Yea, they are bold, by seeing this, to conclude 
that God either does not or will not take notice 
of tfieir sins. "They speak wickedly, they 
speak loftily." They speak wickedly of sin, 
for that they make it better than by the word 
it is pronounced to be. They speak wickedly 
concerning oppression, that they commend and 
count it a prudent act. They also speak loft- 
ily ; " They set their mouth against the heav- 
en," &c. " And they say, How doth God know ? 
and is there knowledge in the Most High?" 
And all this, so far as I can see, ariseth in their 
hearts from their beholding of the quiet and 
lamb-like death of their companions. "Be- 
hold, these are the ungodly that prosper in the 
world," (that is, by wicked ways;) "they in- 
crease in riches." 

This, therefore, is a great judgment of God 
both upon that man that dieth in his sins and 
also upon his companion that beholdeth him 
so to die. He sinneth, he dieth in .his sins, and 
yet dieth quietly. What shall his companion 
say to this? What judgment shall he make 
how God will deal with him by beholding the 
lamb-like death of his companion? Be sure 
he cannot, as from such a sight, say, Woe be 
to me ! for judgment is before him. He can- 
not gather that sin is a dreadful and bitter 
thing by the child-like death of Mr. Badman, 
but must rather, if he judgeth according to 
what he sees or according to his corrupted 
reason, conclude with the wicked ones of old, 
" That every one that doth evil is good in the 
sight of the Lord, and he delighteth in them ; 
or where is the God of judgment?" 

Yea, this is enough to puzzle the wisest 
man. David himself was put to a stand by 
beholding the quiet death of ungodly men. 
" Verily," says he, " I have cleansed my heart 
in vain, and have washed my hands in inno- 
cency." Ps. lxxiii. 13. They, to appearance, 
fare better by far than I ; " Their eyes stand 
out with fatness, they have more than heart 
can wish ; but all the day long have I been 
plagued and chastened every morning." This, 
I say, made David wonder, yea, and Job and 
J eremiah too ; but he goeth into the sanctuary, 
and then he understands their end, nor could 
he understand it before. "I went into the 



sanctuary of God." What place was that? 
Why, there where he might inquire of God, 
and by him be resolved of this matter. " Then," 
says he, "understood I their end." Then 1 
saw that "thou hast set them in slippery 
places," and that "thou castest them down 
to destruction." Castest them down — that 
is, suddenly, or, as the next words say, " As 
in a moment they are utterly consumed with 
terrors;" which terrors did not seize them 
on their sickbed, for they had no bands in 
their death. The terrors, therefore, seized 
them there where also they are holden in them 
for ever. This he found out, I say, but not 
without great painfulness, grief, and pricking 
in his reins, so deep, so hard, and so difficult 
did he find it rightly to come to a determina- 
tion in this matter. 

And indeed this is a deep judgment of God 
towards ungodly sinners ; it is enough to stag- 
ger a whole world ; only the godly that are in 
the world have a sanctuary to go to, where the 
oracle and word of God is, by which his judg- 
ments, and a reason of many of them are made 
known to and understood by them. 

Attentive. Indeed this is a staggering dispen- 
sation ; it is full of the wisdom and anger of 
God ; and I believe, as you have said, that it 
is full of judgment to the world. Who would 
have imagined that had not known Mr. Badman 
and yet had seen him die but that he had been 
a man of an holy life and conversation, since 
he died so stilly, so quietly, so like a lamb or 
a chrisom child ? Would they not, I say, have 
concluded that he was a righteous man ? Or 
that if they had known him and his life, yet 
to see him die so quietly, would they not have 
concluded that he had made his peace with 
God? Nay, further, if some had known that 
he had died in his sins, and yet that he died 
so like a lamb, would they not have concluded 
that either God doth not know our sins, or 
that he likes them, or that he wants power, or 
will, or heart, or skill to punish them, since 
Mr. Badman himself went from a sinful life 
so quietly, so peaceable, and so like a lamb as 
he did? 

Wiseman. Without controversy this is an 
heavy judgment of God upon wicked men : 
one goes to hell in peace, another goes to hell 
in trouble ; one goes to hell, being sent thither 
by the hand of his companion; one goes 
thither with his eyes shut, and another goes 
thither with his eyes open ; one goes thither 
roaring, and another goes thither boasting of 
heaven and happiness all the way he goes ; one 



556 



BUNYAN'S COMPLETE WORKS. 



goes thither like Mr. Badman himself, and oth- 
ers go thither as did his brethren. But above 
all, Mr. Badman's death, as to the manner of 
dying, is the fullest of snares and traps of 
wicked men ; therefore they that die as he are 
the greatest stumble to the world ; they go and 
go ; they go on peaceably from youth to old age, 
and thence to the grave, and so to hell, with- 
out noise. " They go as an ox to the slaughter, 
and as a fool to the correction of the stocks ;." 
that is, both senselessly and securely. Oh, 
but being come at the gates of hell! oh, but 
when they see those gates set open for them ! 
oh, but when they see that that is their home, 
and that they must go in thither ! Then their 
peace and quietness flee away for ever; then 
they roar like lions, yell like dragons, howl 
like dogs, and tremble at their judgment, as do 
the devils themselves. Oh, when they see 
they must shoot the gulf and throat of hell ! 
when they shall see that hell hath shut her 
ghastly jaws upon them ! when they shall 
open their eyes and find themselves within the 
belly and bowels of hell ! then they will mourn 
and weep, and hack, and gnash their teeth for 
pain. But this must not be (or, if it must, yet 



very rarely) till they are gone out of the sight 
and hearing of those mortals whom they do 
leave behind them alive in the world. 

Attentive. Well, my good neighbour Wise- 
man, I perceive that the sun grows low, and 
that you have come to a conclusion with Mr. 
Badman's life and death, and therefore I will 
take my leave of you. Only first let me tell 
you I am glad that I have met with you to- 
day, and that our hap was to fall in with Mr. 
Badman's state. I also thank you for your free- 
dom with me in granting of me your reply to 
all of my questions. I would only beg your 
prayers that God will give me much grace, 
that I may neither live nor dje as did Mr. 
Badman. 

Wiseman. My good neighbour Attentive, I 
wish your welfare in soul and body ; and if 
aught that I have said of Mr. Badman's life 
and death may be of benefit unto you, I shall 
be heartily glad ; only I desire you to thank 
God for it, and to pray heartily for me that I, 
with you, may be kept by the power of God 
through faith unto salvation. 

Attentive. Amen! Farewell. 

Wiseman. I wish you heartily farewell. 



CHRIST'S SERMON ON THE MOUNT. 



Matthew, Chap. V. 
And Jesus, seeing the multitudes, ascended 
Up to a mount, where sitting, and attended 
By his disciples, he began to preach ; 
And on this manner following did them teach : 
Blessed are all such as are poor in spirit, 
For they the heavenly kingdom do inherit. 
Blessed are they that mourn ; for in the stead 
Thereof shall comfort be administered. 
Blessed are they, whose meekness doth excel : 
For on the earth their portion is to dwell. 
Blessed are they, who after righteousness 
Hunger and thirst ; for they shall it possess. 
Blessed are they, for they shall mercy find, 
Who to do mercifully are inclin'd. 
Blessed are all such as are pure in heart ; 
For God his presence shall to them impart. 
Blessed are they that do make peace ; for why? 
They shall be calFd the sons of the Most High. 
Blessed are they which suffer for the sake 
Of righteousness : for they of heav'n partake. 
Blessed are ye, when men shall falsely speak 
All kind of ill against you for my sake, 
And shall revile, and persecute you sore ; 
Rejoice, and be exceeding glad therefor : 
For your reward in heav'n will be great : 
For thus of old they did the prophets treat. 
Ye are the salt o' th' earth ; but wherewith must 
The earth be season'd when the savour's lost ? 
It is from thenceforth good for nothing, but 
To be cast out, and trodd'n under foot. 
Ye are the light o' th' world ; a city set 
Upon a hill cannot be hid ; nor yet 
Do men a candle with a bushel cover, 
But set it where it lights the whole house over. 
So shine your light, your good works seen 
thereby 

Men may your heavenly Father glorify. 
Think not that to destroy the law I came, 
Or. prophets ; no, but to fulfil the same. 
For till the heav'n and earth shall pass away, 
One jot or tittle from the law, I say, 
Shall never pass, till all shall be complete. 
Whoso therefore presumes to violate 



One of these least commands, and teacheth so, 
Shall in God's kingdom be accounted low. 
But he that doth, and teacheth them likewise, 
Shall in God's kingdom have great dignities. 
For I declare unto you, that unless 
You shall exceed the scribe and Pharisees 
In righteousness ; you shall on no condition, 
Into the heavenly kingdom gain admission. 
Ye've heard 'twas said of old, " Thou shait not 
kill:" 

And he incurs the judgment who shall spill 
His brother's blood: but I to you declare, 
That he that's wroth without a cause, shall 
bear 

The judgment. Likewise of the council he 
That sayeth ' racha ' shall in danger be. 
But whosoe'er shall say, Thou fool, the same 
Shall be in danger of eternal flame. 
When therefore to the altar thou dost bring 
Thy gift, and there rememb'rest anything" 
Thy brother hast against thee : leave it there 
Before the altar, and come thou not near 
Till thou hast first made reconciliation, 
Then may'st thou come and offer thine obla- 
tion. 

Make an agreement with thine adversary 
Whilst thou art in the way, and do not tarry ; 
Lest he at any time deliver thee 
Unto the judge, and by the judge thou be 
Unto the officer forthwith resign' d, 
And in imprisonment thou be confin'd ; 
I do affirm thou shalt not be enlarg'd, 
Till thou the utmost farthing hast discharg'd. 
Ye've heard that they of old did testify, 
That men should not commit adultery : 
But I pronounce him an adulterer, 
Who views a woman to lust after her. 
And if thy right eye shall offensive be, 
Pluck thou it out and cast the same from 
thee; 

For it is better lose one, than that all 
Thy members should into hell torments fall. 
And if thy right hand doth offend, cut off it, 
And cast it from thee, for it will thee profit 

557 



558 



BUNYAN'S COMPLETE WORKS. 



Much rather that one of thy members fell, 
Than that they should be all condemned to 
hell. 

It hath been said, whoso away shall force 
His wife, shall give her a bill of divorce : 
But whosoe'er shall put his wife away, 
Except for fornication's sake, I say, 
Makes her adult'ress, and who marries her, 
So put away, is an adulterer. 
Again : Ye've heard, Thou shalt not be for- 
sworn, 

Was ancient doctrine, but thou shalt perform 
Unto the Lord thine oaths : But I declare, 
That thou shalt not at all presume to swear ; 
Neither by heaven, for it is God's throne ; 
Nor by the earth, for his foot stands thereon : 
Neither swear by Jerusalem, for why ? 
It is the city of the King Most High : 
Nor swear thou by thine head, for thou canst 
make 

No hair thereof to be or white or black : 
But let yea, yea ; nay, nay, in speech suffice, 
For what is more from evil doth arise. 
Ye've heard, it hath been said, Eye for an eye, 
And tooth for tooth : But I do testify, 
That you shall not resist ; but let him smite 
Thy left cheek also, who assaults thy right. 
And if that any by a lawsuit shall 
Demand thy coat, let them have 'cloak and 
all. 

And whosoe'er compelleth thee to go 
A mile, refuse not to go with him two. 
Give him that asketh, and from him that may 
Have need to borrow, turn not thou away. 
Ye've heard, 'twas said, That thou shalt love 
thy friend 

And hate thy foe : But let your love extend 
Unto your enemies : thus I declare, 
Bless them that curse, do good to them that 
bear 

Ill-will, and for your persecutors pray, 
And them that do reproach you; that you 
may 

Be children of your Father that's in heaven ; 
For he on good and bad alike hath given 
His sun to rise, and in like manner doth 
Send rain upon the just and unjust both. 
For what is your reward, if you love them 
That love you ? Do not publicans the same ? 
And if your brethren only you salute, 
What more than they do ye? They also do't. 
I will therefore that you be perfect, ev'n 
As is your Father perfect that's in heaven. 

* These lines, and those on the next page, ' The 
eye's the light o' th' body/ remind one of Bunyan's 
style in his Apology for the Pilgrim's Progress — 



Chap. VI. 

Take heed you do not your alms-deeds bestow 
Before men, purposely to make a show ; 
For then there will no recompense be given 
Unto you of your Father that's in heaven : 
With sound of trumpet do not thou therefore 
Proclaim what thou art giving to the poor ; 
As is the manner of the hypocrites 
To do i' th' synagogues, and in the streets;* 
That men may give them praises. Verily 
They have their recompense, I testify. 
But when thou dost alms, let thy left hand know 
Not what thy right hand is about to do : 
That giving secretly, thy Father may, " 
Who sees in secret, openly repay. 
And when thou pray'st be not as hypocrites ; 
For they love in the corners of the streets, 
And in the synagogues to stand and pray, 
There to be seen : they've their reward, I say. 
But thou, when thou dost make thy pray'r, go 
thee 

Into thy closet, shut thy door unto thee, 
And there in secret to thy Father cry, 
Who seeing thee shall reward thee openly. 
But when ye pray use not vain repetitions, 
As heathens do, for they think their petitions 
Prevail; when they the same do multiply: 
Be ye not like to them therefore; for why? 
Your Father knows w r hat things you need be- 
fore 

You ask him, on this wise pray ye therefore : 

Our Father wdiich art in heav'n, thy name 
alone 

Be hallowed. Thy glorious kingdom come. 
Thy will be done on earth as 'tis in heaven. 
Give us this day our daily bread. And ev'n 
As we remit our debtors, grant remission 
To us. And lead us not into temptation, 
But from all evil do thou us deliver ; 
For th' kingdom, pow T er and glory's thine 
for ever. Amen. 

For if you do forgive men that offend, 
Your heavenly Father will to you extend 
Forgiveness ; but if not, nor will he spare, 
At any time when you offenders are. 
Moreover, when you fast beware lest you 
Look sad, as hypocrites are wont to do ; 
For they disguise their faces, that they may 
Appear to fast: they've their reward, I say. 
But thou, when thou dost fast, anoint thine 
head 

And wash thy face, that undiscovered 

"Dost thou love picking meat? Or would'st thou see 
A man i' th' clouds, and hear him speak to thee ?" — Ed. 



CHRIST'S SERMON ON THE MOUNT. 



559 



Thy fasting may be unto men, but rather 
That thou be seen in secret of thy Father: 
And then thy Father, who in secresy 
Beholds thee, shall reward thee openly. 
Lay not up treasure for yourselves in store 
Upon the earth, where moth and rust devour, 
And where by thieves you may be quite be- 
reave n. 

But lay up treasure for yourselves in heaven, 
Where neither moth, nor rust, nor thieves can 
enter : 

For where's your treasure there your hearts 
will centre. 

The eye's the light o' th' body, which if right 
Then thy whole body will be full of light : 
But if thine eye be evil, then there will 
A total darkness thy whole body fill. 
If therefore all the light that is in thee 
Be darkness, how great must that darkness 
be? 

No man can serve two masters, either he 
Will hate one, and love t'other, or will be 
Faithful to one, and t'other will forego. 
Ye cannot serve both God and mammon too. 
Take no thought therefore for your life, I say, 
What you shall eat or drink ; or how you may 
Your bodies clothe. Is not the life much more 
Than meat ; Is not the body far before 
The clothes thereof? Behold the fowls o' th' 
air, 

Nor sow nor reap, nor take they any care 
How they provision into barns may gather ; 
Yet they are nourish'd by your heavenly 
Father : 

Are ye not worth much more ? Which of you 
can 

By taking thought add to his height one span? 
And why for raiment are ye taking thought? 
See how the lilies grow ; they labour not, 
Nor do they spin ; yet Solomon, I say, 
In all his pomp, had no such gay array. 
If in the field God so doth clothe the grass, 
Which is to-day, and doth to-morrow pass 
Into the oven, shall he not therefore, 
O ye of little faith, clothe you much more ? 
Take no thought therefore, saying, What shall 
we eat, 

Or drink, or where shall we our raiment get : 
(For thus the heathen people used to do ;) 
For that you need them doth your Father 
know. 

But seek God's kingdom, and his righteousness 
First, and then all these things you shall pos- 
sess. 

Be not then exercis'd with care and sorrow, 
In making preparation for the morrow ; 



The morrow shall things for itself prepare: 
Sufficient to the day is each day's care. 



Chap. VII. 

Judge not, that you may not be judg'd ; for 
even 

As you pass judgment, judgment shall be 
giv'n : 

And with such measure as you mete to men, 
It shall be measured unto you again. 
And why dost thou take notice of the mote 
That's in thy brother's eye ; but dost not note 
The beam that's in thine own ? How wilt thou 
say 

Unto thy brother, Let me take away 
The mote that's in thine eye, when yet 'tis 
plain 

The beam that's in thine own doth still re- 
main ? 

First cast away the beam, thou hypocrite, 
From thine own eye, so shall thy clearer sight 
The better be enabled to descry, 
And pluck the mote out of thy brother's eye. 
Give not to dogs the things that are divine, 
Neither cast ye your pearls before the swine 
Lest that they should their feet them trample 
under, 

And turn upon you, and rend you asunder. 
Ask, and obtain ; seek, and ye shall find ; 
do ye 

Knock, and it shall be opened unto ye : 
For he that seeks, shall find; that asks, ob- 
tain, 

And he that knocks, shall an admittance gain. 
Or what man is there of you, if his son 
Shall ask him bread, will he give him a stone? 
Or if he ask a fish, will he bestow 
A serpent? If then ye being evil know 
To give your children good gifts, how much 
rather 

To them that ask him shall your heav'nly 
Father ! 

Then what you would men should to you, 
so do 

To them : for that's the law and prophets too. 
Enter in at the strait gate, for the road 
That doth unto destruction lead, is broad; 
And w T ide the gate ; and many there be that 
Enter therein : because strait is the gate, 
And narrow is the way that is inclin'd 
To life, and which there are but few that find. 
False prophets shun, who in sheep's clothes 
appear, 

But inwardly devouring wolves they are : 



560 



BUNYAN'S COMPLETE WORKS. 



Ye by their fruits shall know them. Do men 
either 

Pluck grapes of thorns, or figs of thistles 
gather ? 

Even so each good tree good fruit will pro- 
duce ; 

But a corrupt tree fruit unfit for use : 
A good tree cannot bring forth evil food, 
Nor can an evil tree bear fruit that's good : 
Each tree that bears not good fruit's hewn 
down 

And burnt, thus by their fruits they shall be 
known. 

Not every one that saith, Lord, Lord, but he 
That doth my heav'nly Father's will shall be 
An heir of heaven : many in that day 
Will call, Lord, Lord, and thus to me will say : 
Have we not prophesied in thy name? 
Cast devils out, done wonders in the same ? 
And then will I profess I know you not ; 
Depart from me, ye that have evil wrought. 



Whoso therefore these sayings of mine doth 
hear, 

And doth them, to a wise man I'll compare, 
The which upon a rock his building founded, 
The rain descended and the floods surrounded, 
The winds arose, and gave it many a shock, 
And it fell not, being founded on a rock. 
And ev'ry one that hears these sayings of 
mine, 

And not to do them doth his heart incline, 
Unto a foolish man shall be compar'd ; 
Who his foundation on the sand prepar'd : 
The rain descended and the floods were great, 
The winds did blow, and vehemently beat 
Against that house; and down the building 
came, 

And mighty was the downfall of the same. 
And now when Jesus thus had finished 
His sayings, the people were astonished 
Thereat : for not as do the scribes taught he 
Them, but as one that had authority. 



COME AND WELCOME TO JESUS CHRIST; 



OR, 

A PLAIN AND PROFITABLE DISCOURSE ON JOHN VI. 37. 

SHOWING THE CAUSE, TRUTH, AND MANNER OF THE COMING OF A SINNER TO JESUS 
CHRIST; WITH HIS HAPPY RECEPTION AND BLESSED ENTERTAINMENT. 



And they shall come which were ready to perish. — IsA. xxvii. 13. 

All that the Father giveth me shall come to me; and him that cometh to me I will in nowise cast out. — 
John vi. 37. 



A little before, in this chapter, you may- 
read that the Lord Jesus walked on the sea to 
go to Capernaum, having sent his disciples 
before in a ship ; but the wind was contrary, 
by which means the ship was hindered in her 
passage. Now about the fourth watch of the 
night Jesus came walking on the sea and over- 
took them; at the sight of whom they were 
afraid. 

Note. When providences are black and terri- 
ble to God's people the Lord Jesus shows him- 
self to them in a wonderful manner ; the which 
sometimes they can as little bear as they can 
the things that were terrible to them. They 
were afraid of the wind and water ; they were 
also afraid of their Lord and Saviour when he 
appeared to them in that state. 

But he said, " Be not afraid, it is I." 

Note. That the end of the appearing of the 
Lord Jesus unto his people (though the man- 
ner of his appearance be never so terrible) is 
to allay their fears and perplexities. 

Then they received him into the ship, and 
immediately the ship was at the land whither 
it went. 

Note. When Christ is absent from his people 
they go on but slowly and with great difficulty, 
but when he joineth himself unto them, oh 
how fast they steer their course ! how soon are 
they at their journey's end ! 

The people now among whom he last 
preached, when they saw that both Jesus was 
gone and his disciples, they also took shipping 
and came to Capernaum seeking for Jesus. 
And when they had found him, they, wonder- 
36 



ing, asked him, Rabbi, when earnest thou 
hither? But the Lord Jesus, slighting their 
compliment, answered, "Verily, verily, ye 
seek me, not because ye saw the miracles, but 
because ye did eat of the loaves and were 
filled." 

Note. A people may follow Christ far for base 
ends, as these went after him beyond sea for 
loaves. A man's belly will carry him a great 
way in religion ; yea, a man's belly will make 
him venture far for Christ. 

Note again. They are not feigning compli- 
ments, but gracious intentions, that crown the 
work in the eyes of Christ ; or thus, it is not 
the toil and business of professors, but their 
love to him, that makes him approve of them. 

Note again. When men shall look for friendly 
entertainment at Christ's hand, if their hearts 
be rotten, even then will they meet with a 
check and rebuke. " Ye seek me, not because 
ye saw the miracles, but because ye did eat of 
the loaves and were filled." 

Yet observe again. He doth not refuse to 
give, even to these, good counsel : he bids them 
to labour for the meat that endureth to eternal 
life. Oh how willingly would Jesus have 
even those professors, that come to him with 
pretences only, come to him sincerely, that 
they may be saved ! 

The text, you will find, is after much more 
discourse with and about this people, and it is 
uttered by the Lord Jesus as the conclusion 
of the whole, and intimateth that since they 
were professors in pretence only, and therefore 
such as his soul could not delight in as such, 

561 



582 



BUNYAN'S COMPLETE WORKS. 



that lie would content himself with a remnant 
that his Father had bestowed upon him. As 
who should say, " I am not like to be hon- 
oured in that salvation ; but the Father has 
bestowed upon me a people, and they shall 
come to me in truth, and in them will I be 
satisfied." The text before may be called 
Christ's repose; in the fulfilling thereof he 
resteth himself content after much labour and 
many sermons spent, as it were, in vain. As 
he saith by the prophet, "I have laboured in 
vain, I have spent my strength for naught and 
in vain." Isa. xlix. 4. 

But as there he saith. "My judgment is 
with the Lord, and my work with God," so in 
the text he saith, "All that the Father giveth 
me shall come to me; and him that cometh to 
me I will in nowise cast out." By these words, 
therefore, the Lord Jesus comforteth himself 
under the consideration of the dissimulation 
of some of his followers. He also thus betook 
himself to rest under the consideration of the 
little effect that his ministry had in Capernaum, 
Chorazin, and Bethsaida: "I thank thee, 
Father," said he, "Lord of heaven and earth, 
because thou hast hid these things from the 
wise and prudent, and hast revealed them to 
babes; even so, Father, for so it seemed good 
in thy sight." Matt. xi. 25; Luke x. 21. 

The text, in general, consists of two parts, 
and hath special respect to the Father and the 
Son, as also their joint management of the 
salvation of the people. "All that the Father 
giveth me shall come to me; and him that 
cometh to me I will in nowise cast out." 

The first part of the text, as is evident, re- 
spected the Father and his gift; the other part 
the Son and his reception of that gift. 

First. For the gift of the Father, there is this 
to be considered, to wit : 

The gift itself : and that is the gift of cer- 
tain persons to the Son. The Father giveth, 
and that gift shall come: "And him that 
cometh." The gift then is of persons; the 
Father giveth persons to Jesus Christ. 

Secondly. Next you have the Son's reception 
of this gift, and that showeth itself in these 
particulars : 

1. In his hearty acknowledgment of it to be 
a gift: "The Father giveth me." 

2. In his taking notice, after a solemn man- 
ner, of all and every part of the gift: "All 
that the Father giveth me." 

3. In his resolution to bring them to him- 
self: "All that the Father giveth me shall 
come to me." 



4. And in his determining that not any thing 
shall make him dislike them in their coming : 
" And him that cometh to me I will in nowise 
cast out." 

These things might be spoken to at large, as 
they are in this method presented to view, but 
I shall choose to speak to the words — 

1. By way of explication. 

2. By way of observation. 

First, By way of explication : 11 All that the 
Father giveth me." This word all is often 
used in Scripture, and is to be taken more 
largely or more strictly even as the truth or 
argument for the sake of which -it is made use 
of will bear. Wherefore, that we may better 
understand the mind of Christ in the use of it 
here, we must consider that it is limited and 
restrained only to those that shall be saved — 
to wit, to those that shall come to Christ, even 
to those whom he will " in nowise cast out." 
Thus also the phrase "all Israel" is sometimes 
to be taken, though sometimes it is taken for 
the whole family of Jacob. And so "all 
Israel shall be saved." Rom. xi. By "all 
Israel " here he intendeth not all of Israel, in 
the largest sense, for they are not all Israel 
which are of Israel, " neither because they are 
the seed of Abraham are they all children; 
but in Isaac shall thy seed be called — that is, 
they who are the children of the flesh, these 
are not the children of God, but the children 
of the promise are counted for their seed." 
Rom. ix. 6, 7, 8. 

This word all, therefore, must be limited and 
enlarged as the truth and argument for the 
sake of which it is used will bear, else we 
shall abuse Scriptures, and readers, and our- 
selves, and all. "And I, if I be lifted up 
from the earth," said Christ, "will draw all 
men after me." John xii. 32. Can any one im- 
agine that by all in this place he should mean 
all and every individual man in the world, 
and not rather that all that is consonant to 
the scope of the place? And if by being 
"lifted up from the earth" he means, as he 
should seem, his being taken up into heaven, 
and if by "drawing all men after him" he 
meant a drawing them into the place of glory, 
then must he mean by all men those, and only 
those, that shall in truth be eternally saved 
from the wrath to come: "For God hath con- 
cluded them all in unbelief, that he might 
have mercy upon all." Rom. xi. 32. Here 
again you have all and all — two alls ; but yet a 
greater disparity between the all made men- 
tion of in the first place, and that all made 



COME AND WELCOME TO JESUS CHRIST. 



mention of in the second. Those intended in 
this text are the Jews, even all of them, by 
the first all that yon find in the words. The 
second all doth also intend the same people, 
but yet only so many of them as God will 
have mercy upon. " He hath concluded them 
all in unbelief, that he might have mercy upon 
all." The all also in the text is likewise to be 
limited to the saved, and them only. 

But again : The word giveth, or hath given, 
must be restrained, after the same manner, to 
the same limited number: "all that the Father 
giveth me." Not all that are given, if you 
take the gift of the Father to the Son in the 
largest sense, for in that sense there are many 
given to him that shall never come unto him; 
yea, many were given unto him that " he will 
cast out." I shall therefore first show you the 
truth of this, and then in what sense the gift 
in the text must be taken. 

First, That all that are given to Christ, if 
you take the gift of the Father to him in the 
largest sense, cannot be intended in the text, is 
evident — 

1. Because then all the men, yea, all the 
things in the world, must be saved. "All 
things," said he, "are delivered unto me by 
the Father." Matt. xi. 27. This, I think, no 
rational man in the world will conclude. 
Therefore the gift intended in the text must be 
restrained to some — to &gift that is given by way 
of specialty by the Father to the Son. 

2. It must not be taken for all that in any 
sense are given by the Father to him, because 
the Father hath given some, yea, many, to 
him to be dashed in pieces by him. "Ask of 
me," said the Father to him, " and I will give 
thee the heathen for thine inheritance, and 
the utmost parts of the earth for thy posses- 
sion." But what must be done with them? 
Must he save them all? No. "Thou shalt 
break them with a rod of iron; thou shalt 
dash them in pieces like a potter's vessel." 
Ps. ii. This method he useth not with them 
that he saveth by his grace, but those that 
himself and saints shall rule over in justice 
and severity, (Eev. ii. 26, 27;) yet, as you see, 
they are given to him; therefore the gift in- 
tended in the text must be restrained to some, 
to a gift that is given by way of specialty by 
the Father to the Son. 

In Psalm xi. he saith plainly that some are 
given to him that he might destroy them: 
" Thou hast given me the necks of mine en- 
emies, that I might destroy them that hate 
me." Ver. 40. These therefore cannot be of 



563 

the number of those that are said to be given 
in the text ; for those, even all of them, shall 
come to him, and " he will in nowise cast out." 

3. Some are given to Christ, that he by 
them might bring about some of his high and 
deep designs in the world. Thus Judas was 
given to Christ — to wit, that by him, even as 
he was determined before, he might bring 
about his death, and so the salvation of his 
elect by his blood. Yea, and Judas must so 
manage this business as that he must lose 
himself for ever in bringing it to pass. There- 
fore the Lord Jesus, even in his losing of 
Judas, applies himself to the judgment of his 
Father if he had not in that thing done that 
which was right, even in suffering of Judas so 
to bring about his Master's death as that he 
might by so doing bring about his own eternal 
damnation also. 

" Those," said he, " that thou gavest me 
have I kept, and none of them is lost but the 
son of perdition, that the Scriptures might be 
fulfilled." John xvii. 12. Let us, then, grant 
that Judas was given to Christ, but not as 
others are given to him, nor as those made 
mention of in the text; for then he should 
not have failed to have been so received by 
Christ and kept to eternal life. Indeed he 
was given to Christ, but he was given to him 
to lose him in the way that I have mentioned 
before ; he was given to Christ, that he by 
him might bring about his own death, as was 
before determined, and that in the overthrow 
of him that did it. Yea, he must bring about 
his dying for us in the loss of the instrument 
that betrayed him, that he might even fulfil 
the Scripture in his destruction as well as in 
the salvation of the rest. " And none of them 
is lost but the son of perdition, that the Scrip- 
ture might be fulfilled." 

The gift, therefore, in the text must not be 
taken in the largest sense, but even as the 
words will bear — to wit, for such a gift as he 
accepteth, and promiseth to be an effectual 
means of eternal salvation too. "All that 
the Father giveth me shall come to me ; and 
him that cometh to me I will in nowise cast 
out." Mark! They shall come that are in 
special given unto me, and they shall by no 
means be rejected; for this is the substance 
of the text. 

Those, therefore, intended as the gift in the 
text are those that are given by covenant to 
the Son — those that in other places are called 
the elect, the chosen, the sheep, and the children 
of the promise, &c. 



564 



BUNYAN'S COMPLETE WORKS. 



These be they that the Father hath given 
to Christ to keep them, those that Christ 
hath promised eternal life unto, those to 
whom he hath given his word, and that he 
will have with him in his kingdom to behold 
his glory. 

" This is the will of the Father that hath 
sent me, that of all that he hath given me I 
should lose nothing, but should raise it up 
again at the last day. And I give unto them 
eternal life, and they shall never perish; 
neither shall any man pluck them out of my 
hand. My Father that gave them me is 
greater than all ; and no man is able to pluck 
them out of my Father's hand. As thou hast 
given him power over all flesh, that he should 
give eternal life to as many as thou hast given 
him. Thine they were, and thou gavest them 
me, and they have kept thy word ; I pray for 
them ; I pray not for the world, but for those 
that thou hast given me, for they are thine. 
And all mine are thine, and thine are mine ; 
and I am glorified in them." 

"Keep through thine own name those 
whom thou hast given me, that they may 
be one as we are. Father, I will that those 
whom thou hast given me may be with me 
where I am, that they may behold my glory 
which thou hast given me; for thou lovedst 
me before the foundation of the world." John 
ii. 39 ; x. 28 ; xvii. 1, 6, 9, 10, 24. 

All these sentences are of the same import 
with the text; and the alls and the many, 
those, they, &c, in these several sayings of 
Christ are the same with all the given in the 
text: "All that the Father giveth." 

So that, as I said before, the word all, as 
also other words, must not be taken in such 
sort as our foolish fancies or groundless opin- 
ions will prompt us to, but do admit of an en- 
largement or a restriction according to the 
true meaning and intent of the text. We 
must therefore diligently consult the meaning 
of the text by comparing it with the other 
sayings of God ; so shall we be better able to 
find out the mind of the Lord in the word 
which he has given us to know it by. 

"All that the Father giveth." By this 
word Father Christ describeth the person 
giving, by which we may learn several useful 
things : 1. That the Lord God and Father of 
our Lord Jesus Christ is concerned with the 
Son in the salvation of his people. True, his 
acts to our salvation are diverse from those of 
the Son ; he was not capable of doing that or 
those things for us as did the Son ; he died 



not, he spilt not blood for our redemption, as 
the Son; but yet he hath a hand, a great 
hand, in our salvation too. As Christ saith, 
" The Father himself loveth you," and his 
love is manifest in choosing of us, in giving 
of us to his Son, yea, and in giving his Son 
also to be a ransom for us. Hence he is called 
" the Father of all mercies and the God of all 
comfort." For even the Father hath himself 
found out and made way for his grace to come 
to us through the sides and the heart-blood of 
his well-beloved Son. Col. i. 12. The Father 
therefore is to be remembered and adored as 
one having a chief hand in the salvation of 
sinners. " We ought to give thanks to the 
Father, who hath made us meet to be par- 
takers of the inheritance of the saints in 
light ; for the Father sent the Son to be the 
Saviour of the world." Col. i. 12 ; 1 John iv. 
14. As also we see in the text, the Father 
giveth the sinner to save him. 

2. Christ Jesus the Lord, by this word Fa- 
ther, would familiarize this giver to us. Nat- 
urally the name of God is dreadful to us, 
especially when he is discovered to us by those 
names that declare his justice, holiness, power, 
and glory ; but now this word Father is a fa- 
miliar word ; it frighteth not the sinner, but 
rather inclineth his heart to love and be 
pleased with the remembrance of him. Hence 
Christ also, when he would have us to pray 
with godly boldness, puts this word Father into 
our mouths, saying, " when ye pray, Our Fa- 
ther, which art in heaven ;" concluding there- 
by that by the familiarity that by such a 
word is intimated the children of God may 
take more boldness to pray for and ask great 
things. I myself have often found that when 
I can say but this word Father it doth me more 
good than if I called him by any other Scrip- 
ture name. It is worth your noting that to 
call God by his relative title was rare among 
the saints in Old Testament times. Seldom do 
you find him called by this name, no, some- 
times not in three or four books ; but now in 
New Testament times he is called by no name 
so often as this, both by the Lord Jesus him- 
self and by the apostles afterwards. Indeed 
the Lord Jesus was he that first made this 
name common among the saints, and that 
taught them, both in their discourses, their 
prayers, and in their writings, so much to use 
it, it being more pleasing to and discovering 
more plainly our interest in God than any 
other expression ; for by this one name we 
are made to understand that all our mercies 



COME AND WELCOME TO JESUS CHRIST. 



5G5 



are the offspring of God, and that we also that 
are called are his children by adoption. 

"All that the Father giveth." This word 
giveth is out of Christ's ordinary dialect, and 
seemeth to intimate, at the first sound, as if 
the Father's gift to the Son was not an act 
that is past, but one that is present and con- 
tinuing ; when indeed this gift was bestowed 
upon Christ when the covenant, the eternal 
covenant, was made between them before all 
worlds. Wherefore in those other places 
where this gift is mentioned it is still spoken 
of as an act that is past, as 11 All that he hath 
given me ;" "to as many as thou hast given 
•me:" "thou gavest them me," "and these 
which thou hast given me." Therefore of ne- 
cessity this must be the first and chief sense 
of the text — I mean of this giveth — otherwise 
the doctrine of election and of the eternal 
covenant which was made between the Father 
and the Son (in which covenant this gift of 
the Father is most certainly comprised) will 
be shaken, or at leastwise questionable by er- 
roneous and wicked men ; for they may say 
that the Father gave not all those to Christ 
that shall be saved before the world was made, 
for that this act of giving is an act of contin- 
uation. 

But again, this word giveth is not to be re- 
jected, for it hath its proper use, and may sig- 
nify to us — 

1. That though the act of giving among 
men doth admit of the time past or the time 
to come, and is to be spoken of with reference 
to such time, yet with God it is not so. Things 
past or things to come are always present 
with God and with his Son Jesus Christ: "He 
calleth things that are not " — that is, to us — 
" as though they were." And again, " Known 
unto God are all his works from the founda- 
tion of the world." All things to God are 
present, and so the gift of the Father to the 
Son, although to us, as is manifest by the word, 
it is an act that is past. Rom. iv. 17 ; xv. 10. 

2. Christ may express himself thus to show 
that the Father hath not only given him this 
portion in the lump before the world was, but 
that those that he had so given he will give 
him again — that is, will bring them to him at 
the time of their conversion — for "the Father 
bringeth them to Christ." John vi. 44. 

As it is said, " She shall be brought unto 
the king in raiment of needlework ;" that is, 
in the righteousness of Christ, for it is God 
imputeth that to those that are saved. Ps. xlv. 
14; 1 Cor. i. 



A man giveth his daughter to such a man 
first in order to marriage, and this respects the 
time past; and he giveth her again at the day 
appointed in marriage. And in this last sense 
perhaps the text may have a meaning ; that is, 
that all that the Father hath (before the world 
was) given to Jesus Christ he giveth them 
again to him in the day of their espousals. 

Things that are given among men are 
ofttimes best at first — to wit, when they are 
new ; and the reason is, because all earthly 
things wax old; but with Christ it is not so. 
This gift of the Father is not old, and de- 
formed, and unpleasant in his eyes, and there- 
fore to him it is always new. When the Lord 
spake of giving the land of Canaan to the 
Israelites, he saith not that he had given or 
would give it to them, but thus : " The Lord 
thy God giveth thee this land." Deut. xi. 13. 
Not but that he had given it to them while 
they were in the loins of their fathers hun- 
dreds of years before. Yet he saith now he 
giveth it to them, as if they were now also in 
the very act of taking possession, when as yet 
they were on the other side of Jordan. What 
then should be the meaning? Why, I take it 
to be this : that the land should be to them 
always as new — as new as if they were taking 
possession thereof but now. And so is the 
gift of the Father mentioned in the text to the 
Son ; it is always new, as if it were always 
new. 

" All that the Father giveth me." In these 
words you find mention made of two persons, 
the Father and the Son — the Father giving 
and the Son receiving or accepting of this gift. 
This, then, in the first place, clearly demon- 
strateth that the Father and the Son, though 
they, with the Holy Ghost, are one and the 
same eternal God, yet as to their personality 
are distinct. The Father is one, the Holy 
Spirit is one. But because there is in this text 
mention made but of two of the three, there- 
fore a word about these two. The giver and 
receiver cannot be the same person in a proper 
sense in the same act of giving and receiving. 
He that giveth giveth not to himself, but to 
another : the Father giveth not to the Father 
— to wit, to himself — but to the Son; the Son 
receiveth not of the Son — to wit, of himself — 
but of the Father ; so when the Father giveth 
commandment, he giveth it not to himself, but 
to another ; as Christ saith, He hath given me 
a commandment. John xii. 49. So again, " I 
am one that beareth witness of myself, and the 
Father that sent me beareth witness of me." 



566 



BUNYAN'S COMPLETE WORKS. 



Further, here is something implied that is 
not expressed — to wit, that the Father hath 
not given all men to Christ ; that is, in that 
sense as is intended in the text, though in a 
larger, as was said before, he hath given him 
every one of them, for then all should be 
saved ; he hath therefore disposed of some an- 
other way. He gives some up to idolatry ; he 
gives some up to uncleanness, to vile affections, 
and to a reprobate mind. Now these he dis- 
poseth of in his anger for their destruction, 
(Acts vii. 42 ; Kom. i. 24, 26, 28,) that they may 
reap the fruit of their doings and be filled with 
the reward of their own ways. But neither 
hath he thus disposed of all men ; he hath 
even of mercy reserved some from these judg- 
ments, and those are they that he will pardon, 
as he saith : " For I will pardon them whom 
I reserve." Jer. 1. 20. Now these he hath 
given to Jesus Christ by will, as a legacy and 
portion. Hence the Lord Jesus says, " This 
is the Father's will which hath sent me, that 
of all which he hath given me I should lose 
nothing, but should raise it up again at the 
last day." 

The Father therefore, in giving of them to 
him to save them, must needs declare unto us 
these following things : 

1. That he is able to answer this design of 
God — viz., to save them to the uttermost sin, 
the uttermost temptation, &c. Heb. vii. 25. 
Hence he is said to " lay help on one that is 
mighty, mighty to save ;" and hence it is again 
that God did even of old promise to send his 
people a Saviour, a great one. Ps. lxxxix. 19 ; 
Isa. lxiii. 1. To save is a great work, and 
calls for almightiness in the undertaker; hence 
he is called the " Mighty God, the Wonderful 
Counsellor," &c. Sin is strong, Satan is also 
strong, death and the grave are strong, and so 
is the curse of the law ; therefore it follows 
that this Jesus must needs be by God the 
Father accounted almighty, in that he hath 
given his elect to him to save them and deliver 
them from these, and that in despite of all 
their force and power. 

And he gave us testimony of this his might 
when he was employed in that part of our de- 
liverance that called for a declaration of it. 
He abolished death; he destroyed him that 
had the power of death ; he had finished sin, 
and made an end of it as to its damning effect 
upon the persons that the Father hath given 
him ; he hath vanquished the curse of the law, 
nailed it to his cross, and made a show of these 
things openly. 2 Tim. i. 10; Heb. ii. 14, 15; 



Hos. xiii. 14; Dan. ix. 24; Gal. iii. 13; Col. ii. 
14, 15. 

Yea, and even now, as a sign of his triumph 
and conquest, he is alive from the dead, and 
hath the keys of death and hell in his own 
keeping. Rev. i. 18. 

2. The Father's giving of them to him to 
save them declares unto them that he is and 
will be faithful in his office of Mediator, and 
that therefore they shall be secured from the 
fruit and wages of their sins, which is eternal 
damnation, by his faithful execution of it. 
And indeed it is said, even by the Holy Ghost 
himself, "that he is faithful to him that ap- 
pointed him ;" that is, to this work of saving 
those that the Father hath given him for that 
purpose, as "Moses was faithful in all his 
house." Yea, and more faithful too, for Moses 
was faithful in God's house but as a servant, 
"but Christ as a Son over his own house." 
Heb. iii. 

And therefore this man is counted worthy 
of more glory than Moses, even upon this ac- 
count, because more faithful than he, as well 
as because of the dignity of his person. There- 
fore in him, and in his truth and faithfulness, 
God rested well pleased, and put all the gov- 
ernment of his people upon his shoulders, 
knowing that nothing shall be wanting in him 
that may any way perfect the design. And of 
this he — to wit, the Son — hath already given a 
proof; for when the time was come that his 
blood was by divine justice required for their 
redemption, washing, and cleansing, he as 
freely poured it out of his heart as if it had 
been water out of a vessel, not sticking to part 
with his own life that the life which was laid 
up for his people in heaven might not fail to 
be bestowed on them. And upon this account, 
as well as upon any other, it is that God calleth 
him the " righteous servant." Isa. liii. For 
his righteousness could never have been com- 
plete if he had not been to the uttermost faith- 
ful to the work he undertook ; it is also because 
he is faithful and true that in righteousness 
he doth judge and make work for his people's 
deliverance. He will faithfully perform this 
trust reposed in him. The Father knows this, 
and hath therefore given his elect unto him. 

3. The Father giving of them to him to 
save them declares that he is and will be gentle 
and patient towards them under all their pro- 
vocations and miscarriages. It is not to be 
imagined the trials and provocations that the 
Son of God hath all along had with these 
people that hath been given to him to save ; 



COME AND WELCOME TO JESUS CHRIST. 



567 



indeed he is said to be a tried stone, for he has 
been tried, not only by the devil, guilt of sin, 
death, and the curse of the law, but also by his 
people's ignorance, unruliness, falls into sin, 
and declining to errors in life and doctrine. 
Were we but capable of seeing how the Lord 
Jesus had been tried even by his people ever 
since there was one of them in the world, we 
should be amazed at his patience and gentle 
carriages to them. It is said indeed, "The 
Lord is very pitiful, slow to anger, and of 
great mercy;" and indeed if he had not been 
so he could never have endured their man- 
ners as he has done from Adam hitherto. 
Therefore is his pity and bowels towards his 
Church preferred above the pity and bowels of 
a mother towards her child. " Can a woman 
forget her sucking child, that she should not 
have compassion on the son of her womb? 
Yea, they may forget, yet I will not forget 
thee, saith the Lord." Isa. xlix. 15. 

God did once give Moses, as Christ's servant, 
a handful of his people to carry them in his 
bosom, but no farther than from Egypt to Ca- 
naan ; and this Moses, as is said of him by the 
Holy Ghost, was the meekest man that was 
then to be found on the earth; yea, and he 
loved the people at a very great rate ; yet 
neither would his meekness nor love hold out 
in this work; he failed and grew passionate, 
even to provoking his God to anger under this 
work. "And Moses said unto the Lord, Where- 
fore hast thou afflicted thy servant?" But 
what was the affliction? Why, the Lord had 
said unto him, "Carry this people in thy 
bosom, as a nursing father beareth his sucking 
child, unto the land that I sware unto their 
fathers." And how then? "Not I," says 
Moses ; " I am not able to bear all this people 
alone, because it is too heavy for me. If thou 
deal thus with me, kill me, I pray thee, out of 
hand, if I have found favour in thy sight, and 
let me not see my wretchedness." Num. xi. 11, 
12, 13, 14. God gave them to Moses, that he 
might carry them in his bosom, that he might 
show gentleness and patience towards them 
under all the provocations wherewith they 
would provoke him from that time till he had 
brought them to their land ; but he failed in 
the work, he could not exercise it, because he 
had not that sufficiency of patience towards 
them. But now it is said of the person speak- 
ing in the text, that " he shall gather his 
lambs with his arm, and shall carry them in 
his bosom, and shall gently lead them that are 
with young," (Isa. xl. 10, 11,) intimating that 



this was one of the qualifications that God 
looked for, and knew was in him, when he 
gave his elect to him to save them. 

4. The Father giving of them to him to save 
them declares that he hath a sufficiency of 
wisdom to wage with all those difficulties that 
would attend him in his bringing of his sons 
and daughters unto glory. 1 Cor. i. 30. " He 
hath made him to us to be wisdom ;" yea, he 
* is called wisdom itself. And God said more- 
over that " he shall deal prudently." Isa. lii. 
13. And indeed he that shall take upon him 
to be the Saviour of the people had need be 
wise, because their adversaries are subtle above 
any. Here they are to encounter with the ser- 
pent who for his subtlety outwitted our father 
and mother when their wisdom was at the 
highest. Gen. iii. But if we talk of wisdom, 
our Jesus is wise, wiser than Solomon, wiser 
than all men, wiser than all angels ; he is even 
the wisdom of God. " Christ is the wisdom 
of God." Col. i. 1. And hence it is that he 
turneth sin, temptations, persecutions, falls, 
and all things for good unto his people. Rom. 
viii. 

Now these things, thus concluded on, do 
show us also the great and wonderful love of 
the Father, in that he should choose out one 
every way so well prepared for the work of 
man's salvation. 

Herein indeed perceive we the love of God. 
Hiram gathered that God loved Israel because 
he had given them such a king as Solomon, 
(2 Chron. ii. 11 ;) but how much more may we 
behold the love that God hath bestowed upon 
us in that he hath given us to his Son, and 
also given his Son for us. 

"All that the Father giveth me" shall come. 
In these last words there is closely inserted an 
answer unto the Father's end in giving of his 
elect unto Jesus Christ. The Father's end 
was, that they might come to him and be saved 
by him ; and that, says the Son, shall be done; 
neither sin nor Satan, neither flesh nor world, 
neither wisdom nor folly, shall hinder their 
coming to me. " They shall come to me, and 
him that cometh to me I will in nowise cast 
out." 

Here therefore the Lord Jesus positively de- 
termineth to put forth such a sufficiency of all 
grace as shall effectually perform this promise. 
"They shall come;" that is, he shall cause 
them to come by infusing of an effectual bless- 
ing into all the means that shall be used to 
that end. As was said to the evil spirit that 
was sent to persuade Ahab to go and fall at 



568 



BUNYAN'S COMPLETE WORKS. 



Ramoth-gilead, " Go : tliou shalt persuade him 
and prevail also; go forth and do so," (1 Kings 
xxii. 22,) so will Jesus Christ say to the means 
that shall be used for the bringing of those to 
him that the Father hath given him. I say, 
he will bless it effectually to this very end ; it 
shall persuade them, and shall prevail also ; 
else, as I said, the Father's end would be frus- 
trate, for the Father's will is that " of all that 
he hath given him he should lose nothing, but 
should raise it up at the last day " in order 
next unto himself — Christ the first-fruits, af- 
terwards those that are his at his coming. 
1 Cor. xv. But this cannot be done if there 
should fail to be a work of grace effectually 
wrought, though but in any one of them. But 
this shall not fail to be wrought in them, even 
in all the Father hath given him to save. "All 
that the Father hath given me shall come unto 
me," &c. 

But to speak more distinctly to the words, 
" they shall come," two things I would show 
you from these words: 1. What it is to come 
to Christ. 2. What force there is in this prom- 
ise to make them come to him. 

1st. I would show you what it is to come to 
Christ. This word come must be understood 
spiritually, not carnally; for many come to 
him carnally or bodily that had no saving ad- 
vantage by him : multitudes did thus come 
unto him in the days of his flesh, yea, innum- 
erable companies. There is also at this day a 
formal customary coming to his ordinances and 
way of worship, which availeth not anything ; 
but with them I shall not now meddle, for they 
are not intended in the text. The coming, 
then, intended in the text is to be understood 
of the coming of the mind to him, even the 
moving of the heart towards him ; I say, the 
moving of the heart towards him from a sound 
sense of the absolute want that a man hath of 
him for his justification and salvation. 

This description of coining to Christ divideth 
itself into two heads : 1. That coming to Christ 
is a moving of the mind towards him ; 2. That 
it is a moving of the mind towards him from a 
sound sense of the absolute want that a man 
hath of him for his justification and salvation. 

To speak to the first — That it is a moving of 
the mind towards him. This is evident, be- 
cause coming hither or thither, if it be volun- 
tary, is by an act of the mind or will ; so com- 
ing to Christ is through the inclining of the 
will. " Thy people shall be willing." Ps. cxl. 3. 
This willingness of heart it is which sets the 
mind a-moving after or towards him. The 



Church expresseth this moving of her mind 
towards Christ by the moving of her bowels : 
" My beloved put in his hand by the hole of 
the door, and my bowels were moved for him." 
Song Sol. v. 4. " My bowels," the passions of 
my mind and affections, which passions of the 
affections are expressed by the yearning and 
sounding of the bowels, the yearning and pas- 
sionate working of them, the sounding of them 
or their making a noise for him. Gen. xliii. 30 ; 
1 Kings iii. 26 ; Isa. xvi. 11. 

This, then, is the coming to Christ, even a 
moving towards him with the mind. " And it 
shall come to pass that every thing that liveth, 
which moveth whithersoever the water shall 
come, shall live." 

The water in this text is the grace of God in 
the doctrine of it. The living things are the 
children of men, to whom the grace of God, 
by the gospel, is preached. Now, saith he, 
" every living thing which moveth whitherso- 
ever the water shall come, shall live." And 
see how this word " moveth " is expounded by 
Christ himself in the book of Revelation: 
" The Spirit and the bride say, Come ; and let 
him that heareth say, Come. And let him 
that is athirst come. And whosoever will, 
(that is, willing,) let him take of the water of 
life freely." Rev. xxii. 17. 

So that to move in thy mind and will after 
Christ is to be coming to him. There are many 
poor souls that are coming to Christ that yet 
cannot tell how to believe it, because they think 
that coining to him is some strange and won- 
derful thing ; and indeed so it is. But I mean 
they overlook the inclination of their will, the 
moving of their mind, and the sounding of 
their bowels after him, and count these none 
of his strange and wonderful thing, when in- 
deed it is a work of the greatest wonder in 
this world to see a man who is sometimes dead 
in sin possessed of the devil, an enemy to 
Christ and all things spiritually good — I say, to 
see this man moving with his mind after the 
Lord Jesus Christ is one of the highest won- 
ders in the world. 

2d. It is a moving of the mind towards him 
from a sound sense of the absolute want that a 
man hath of him for his justification and sal- 
vation. Indeed, without this sense of a lost 
condition without him there will be no moving 
of the mind towards him. A moving of their 
mouth there maybe : " With their mouth they 
show much love." Ezek. xxxiii. 31. Such a 
people as this will come as the true people 
cometh — that is, in show and outward appear- 



COME AND WELCOME TO JESUS CHRIST. 



569 



ance. And they will sit before God's ministers 
as his people sit before them ; and they will 
hear his words too, but they will not do them ; 
that is, will not come inwardly with their 
minds: "For with their mouth they show 
much love, but their heart (or mind) goeth 
after their covetousness." Now all this be- 
cause they want an effectual sense of the misery 
of their state by nature, for not till they have 
that will they in their mind move after him. 
Therefore thus it is said concerning the true- 
comers : "At that day the great trumpet shall 
be blown, and they shall come which were 
ready to perish in the land of Assyria and the 
outcasts of the land of Egypt, and shall wor- 
ship the Lord in his holy mountain at Jerusa- 
lem." Isa. xxvii. 13. They are then (as you 
see) the outcasts and those that are ready to 
perish that indeed have their minds effectually 
moved to come to Jesus Christ. This sense of 
things was that which made the three thousand 
come, that made Saul come, that made the 
jailer come, and that indeed makes all others 
come that come effectually. Acts ii. 2, 16. 

Of the true coming to Christ the three lepers 
were a famous semblance, of whom you read 
in 2 Kings vii. 3, &c. The famine in those 
days was sore in the land, there was no bread 
for the people, and as for that sustenance that 
was, which was asses' flesh and doves' dung, 
that was only in Samaria; and of these the 
lepers had no share, for they were thrust with- 
out the city. Well, now they sat in the gate 
of the city, and the hunger was, as I may say, 
making his last meal of them; and being 
therefore half dead already, what do they 
think of doing ? Why, first they display the 
dismal colours of death before each other's 
faces, and then resolve what to do, saying, 
" If we say we will go into the city, then the 
famine is in the city, and we shall die there ; 
if we sit still here we die also. Now therefore 
come, let us fall into the host of the Syrians ; 
if they save us alive we shall live ; if they kill 
us we shall but die." Here now was necessity 
at work, and this necessity drove them to go 
thither for life whither else they would never 
have gone for it. Thus it is with them that in 
truth come to Jesus Christ: death is before 
them ; they see it and feel it ; he is feeding 
upon them, and will eat them quite up if they 
come not to Jesus Christ ; and therefore they 
come, even of necessity, being forced thereto 
by that sense they have of their being utterly 
and everlastingly undone if they find not safety 
in him. 



These are they that will come : indeed, these 
are they that are invited to come : " Come unto 
me, all ye that labour and are heavy laden, and 
I will give you rest." Matt. xi. 28. 

Take two or three things to make this more 
plain — to wit, that coming to Christ floweth 
from a sound sense of the absolute need that a 
man hath of him, as afore. 

(1.) "They shall come with weeping, and 
with supplication will I lead them ; I will cause 
them to walk by rivers of waters in a plain way, 
wherein they shall not stumble." Jer. xxxi. 9. 
Mind it ! they come with weeping and suppli- 
cation ; they come with prayers and tears. 
Now prayers and tears are the effects of a right 
sense of the need of mercy. Thus, a senseless 
sinner cannot come, he cannot pray, he cannot 
cry, he cannot come sensible of what he sees 
not nor feels. " In those days and at that time 
the children of Israel shall come ; they and 
the children of Judah together, going and 
weeping ; they shall seek the Lord their God ; 
they shall ask their way to Zion, with their 
faces thitherward, saying, Come and let us join 
ourselves to the Lord in a perpetual covenant 
that shall not be forgotten." Jer. 1. 4, 5. 

(2.) This coming to Christ is called a run- 
ning to him, a flying to him — a flying to him 
from wrath to come. By all which terms is 
set forth the sense of the man that comes — to 
wit, that he is affected with the sense of his 
sin, and the death due thereto; that he is sen- 
sible that the avenger of blood pursues him, 
and that therefore he is cut off if he makes 
not speed to the Son of God for life. Matt, 
iii. 7 ; Ps. cxiiii. 9. Flying is the last work of 
a man in danger; all that are in danger do 
not fly; no, not all that see themselves in 
danger, all that hear of danger, will not fly. 
Men will consider if there be no other way of 
escape before they fly. Therefore, as I said, 
flying is the last thing. When all refuge fails, 
and a man is made to see that there is nothing 
left him but sin, death, and damnation unless 
he flies to Christ for life, then he flies, and not 
till then. 

(3.) That the true coming is from a sense of 
an absolute need of Jesus Christ to save, &c, 
is evident by the outcry that is made by them 
to come even as they are coming to him. Matt, 
xiv. 30 ; Acts ii. 37 ; Acts xvi. 30. " Lord, save 
me, or I perish;" "Men and brethren, what 
shall we do?" "Sirs, what must I do to be 
saved?" and the like. This language doth 
sufficiently discover that the truly coming 
souls are souls sensible of their need of salva- 



570 



BUNYAN'S COMPLETE WORKS. 



tion by Jesus Christ, and, moreover, that there 
is nothing else that can help them but Christ. 

(4.) It is yet farther evident by these few 
things that follow: It is said that such are 
pricked in their hearts — that is, with the sen- 
tence of death by the law, and the least prick 
in the heart kills a man. Acts ii. 37. Such are 
said, as I said before, to weep, to tremble, and 
to be astonished in themselves at the evident 
and unavoidable danger that attends them un- 
less they fly to Jesus Christ. Acts ix. 16. 

(5.) Coming to Christ is attended with an 
honest and sincere forsaking all for him. " If 
any man come unto me, and hateth not his 
father and mother, and wife and children, and 
brethren and sisters, yea, and his own life also, 
he cannot be my disciple ; and whosoever doth 
not bear his cross and come after me cannot be 
my disciple." Luke xiv. 26, 27. 

By these and the like expressions elsewhere 
Christ describeth the true comer, or the man 
that indeed is coming to him ; he is one that 
casteth all behind his back; he leaveth all, he 
forsaketh all, he hateth all things that would 
stand in his way to hinder his coming to Jesus 
Christ. There are a great many pretended 
comers to Jesus Christ in the world. And 
they are much like to the man you read of in 
Matt. xxi. 30, that said to his father's bid- 
ding, " I go, sir, and went not." I say, there 
are a great many such comers to Jesus Christ; 
they say, when Christ calls by his gospel, I 
come, sir, but still they abide by their pleasure 
and carnal delights. They come not at all, 
only they give him a courtly compliment; but 
he takes notice of it, and will not let it pass 
for any more than a lie ; he who said, " I go, 
sir, and went not," he dissembled and lied. 
Take heed of this, you that flatter yourselves 
with your own deceivings. Words will not do 
with Jesus Christ. Coming is coming, and 
nothing else will go for coming with him. 

Before I speak to the other head I shall 
answer some objections that usually lie in the 
way of those that in truth are coming to Jesus 
Christ. 

Objection 1. Though I cannot deny but my 
mind runs after Christ, and that too as being 
moved thereto from a sight and consideration 
of my lost condition, for I see without him I 
perish, yet I fear my ends are not right in 
coming to him. 

Question. Why, what is thine end in coming 
to Christ? 

Answer. My end is that I might have life 
and be saved by Jesus Christ. 



This is the objection ; well, let me tell thee 
that to come to Christ for life and to be saved, 
although at present thou hast no other end, is 
a lawful and good coming to Jesus Christ. 
This is evident, because Christ propoundeth 
life as the only argument to prevail with sin- 
ners to come to him, and so also blameth them 
because they come not to him for life. "And 
ye will not come to me that ye might have 
life." John v. 3. Besides, there are many other 
Scriptures whereby he allureth sinners to 
come to him, in which he propoundeth noth- 
ing to them but their safety. As, "He that 
believeth in him shall not perish;" "he that 
believeth is passed from death to life;" "he 
that believeth shall be saved;" "he that be- 
lieveth on him is not condemned." And be- 
lieving and coming are all one. So that you 
see to come to Christ for life is a lawful com- 
ing and good. 

In that he believeth that he alone hath made 
atonement for sin. Eom. ii. 

And let me add, over and above, that for a 
man to come to Christ for life, though he come 
to him for nothing else but life, it is to give 
much honour to him. 

1st. He honoureth the word of Christ and 
consenteth to the truth of it, and that in these 
two general heads : 

(1.) He consenteth to the truth of all those 
sayings that testify that . sin is most abominable 
in itself, dishonourable to God, and damnable 
to the soul of man; for thus saith the man 
that cometh to Jesus Christ. Jer. xliv. 4; 
Rom. ii. 23; vi. 23; 2 Thess. ii. 12. 

(2.) In that he believeth, as the word hath 
said, that there is in the world's best things, 
righteousness and all, nothing but death and 
damnation ; for so also says the man that comes 
to Jesus Christ for life. Eom. vii. 24, 25 ; viii. 
2, 3 ; 2 Cor. iii. 6, 7, 8. 

2dly. He honoureth Christ's person, in that 
he believeth that there is life in him, and that 
he is able to save him from death, hell, the 
devil, and damnation ; for unless a man be- 
lieves this he will not come to Christ for life. 
Heb. vii. 24, 25. 

3dly. He honoureth him, in that he be- 
lieveth that he is authorized of the Father to 
give life to those that come to him for it. 
John v. 11, 12; xvii. 1, 2. 

4thly. He honoureth the priesthood of Jesus 
Christ— 

(1.) In that he believeth that Christ hath 
more power to save from sin by the sacrifice 
that he hath offered for it than hath all law, 



COME AND WELCOME TO JESUS CHRIST. 



571 



devils, death, or sin to condemn. He that be- 
lieves not this will not come to Jesus Christ 
for life. Acts xiii. 38 ; Heb. ii. 14, 15 ; Kev. i. 
17, 18. 

(2.) In that he believeth that Christ, accord- 
ing to his office, will be most faithful and mer- 
ciful in the discharge of his office. This must 
be included in the faith of him that comes for 
life to Jesus Christ. 1 John ii. 1, 2, 3 ; Heb. ii. 
17, 18. 

5thly. Further, he that cometh to Jesus 
Christ for life taketh part with him against 
sin and against the ragged and imperfect 
righteousness of the world; yea, and against 
false Christs and damnable errors that set 
themselves against the worthiness of his merits 
and sufficiency. This is evident for that such 
a soul singleth Christ from them all as the 
only one that can save. 

6thly. Therefore as Noah, at God's com- 
mand, thou preparest this ark for the saving 
of thyself, by which also thou condemnest the 
world and art become heir of the righteous- 
ness which is by faith, (Heb. xi. 7 ;) wherefore, 
coming sinner, be content; he that cometh to 
Jesus Christ believeth too that he is willing 
to show mercy to and have compassion upon 
him (though unworthy) that comes to him for 
life. And therefore thy soul lieth not only 
under a special invitation to come, but under 
a promise too of being accepted and forgiven. 
Matt. xi. 28. 

All these particular parts and qualities of 
faith are in that soul that comes to Jesus 
Christ for life, as is evident to any indifferent 
judgment. 

For will he that believeth not the testimony 
of Christ concerning the baseness of sin and 
the insufficiency of the righteousness of the 
world, come to Christ for life ? No. 

He that believeth not the testimony of the 
word comes not ; he that believeth that there 
is life anywhere else comes not ; he that ques- 
tions whether the Father hath given Christ 
power to forgive comes not; he that thinketh 
that there is more in sin, in the law, in death, 
and the devil to destroy, than there is in 
Christ to save, comes not; he also that ques- 
tions his faithful management of his priest- 
hood for the salvation of sinners comes not. 

Thou, then, that art indeed the coming sin- 
ner, believest thou this ? True, perhaps, thou 
dost not believe with full assurance, nor hast 
thou leisure to take notice of thy faith as to 
these distinct acts of it ; but yet all this faith 
is in him coming to Christ for life. And the 



faith that thus worketh is the faith of the best 
and purest kind, because this man comes alone 
as a sinner, and as seeing that life is to be had 
only in Jesus Christ. 

Before I conclude my answer to this ob- 
jection take into thy consideration these two 
things : 

1st. That the cities of refuge were erected 
for those that were dead in the law and that 
yet would live by grace, even for those that 
were to fly thither for life from the avenger 
of blood that pursued after thern. And it is 
worth your noting that those that were upon 
their flight thither are in a peculiar manner 
called the people of God : " Cast ye up, cast 
ye up, (saith God,) prepare ye the way; take 
up the stumbling-block out of the way of my 
people." Isa. lvii. 14. This is meant of pre- 
paring the way to the city of refuge, that the 
slayers might escape thither; which flying 
slayers are here, by way of specialty, called 
the people of God, even those of them that 
escaped thither for life. 

2dly. Consider that of Ahab when Ben- 
hadad sent to him for life, saying, " Thus 
saith thy servant Benhadad, I pray thee let 
me live." Though Benhadad had sought the 
crown, kingdom, yea, and also the life of 
Ahab, yet how effectually doth Benhadad 
prevail with him! Is Benhadad yet alive? 
saith Ahab. He is my brother ; yea, " go ye, 
bring him to me ; so he made him ride in his 
chariot." 1 Kings xx. 

Coming sinner, what thinkest thou? If 
Jesus Christ had as little goodness in him 
as Ahab, he might grant an humble Ben- 
hadad life ; thou neither begettest of him his 
crown and dignity; life, eternal life will 
serve thy turn. How much more then shalt 
thou have it since thou Last to deal with Him 
who is goodness and mercy itself! yea, since 
thou art also called upon, yea, greatly en- 
couraged by a promise of life, to come unto 
him for life! Eead also these Scriptures: 
Num. xxxv. 11, 14, 15 ; Josh. xx. 1-6 ; Heb. 
iv. 16, 21. 

Objection 2. When I say I only seek myself, 
I mean I do not find that I do design God's 
glory in mine own salvation by Christ, and 
that makes me fear I do not come aright. 

Answer. Where doth Christ Jesus require 
such a qualification of those that are coming 
to him for life? Come thou for life, and 
trouble not thy head with such objections 
against thyself; and let God and Christ alone 
to glorify themselves in the salvation of such a 



572 



BUNYAN'S COMPLETE WORKS. 



worm as thou art. The Father saith to the 
Son, " Thou art my servant, Israel, in whom 
I will be glorified." God propoundeth life to 
sinners as the argument to prevail with them 
to come to him for life, and Christ says plainly, 
" I am come that ye might have life." John 
xii. 10. He hath no need of thy designs, 
though thou hast need of his eternal life, 
pardon of sin, and deliverance from wrath to 
come. Christ propounds these to thee, and 
these be the things that thou hast need of: 
besides, God will be gracious and merciful to 
worthless, undeserving wretches; come then 
as such an one, and lay no stumbling-block in 
the way to him, but come to him for life, and 
live. John v. 34 ; x. 10, and iii. 36 ; Matt. i. 
21 ; Prov. viii. 36, 37 ; 1 Thess. xi. ; John xi. 
25, 26. 

When the jailer said, " Sirs, what must I do 
to be saved?" Paul did not so much as once 
ask him, What is your end in this question ? 
do you design the glory of God in the salva- 
tion of your soul ? He had more wit ; he knew 
that such questions as these would have been 
but fools' baubles about, instead of a sufficient 
salve to, so weighty a question as this. Where- 
fore, since this poor wretch lacked salvation by 
Jesus Christ — I mean to be saved from hell and 
death, which he knew (now) was due to him 
for the sins that he had committed — Paul bids 
him, like a poor condemned sinner as he was, 
to proceed still in this his way of help-seeking, 
saying, " Believe on the Lord Jesus Christ and 
thou shalt be saved." Acts xvi. 30, 31, 32. I 
know that afterwards thou wilt desire to glo- 
rify Christ by walking in the way of his pre- 
cepts, but a£ present thou wantest life : the 
avenger of blood is behind thee, and the devil, 
like a roaring lion, is behind thee ; well, come 
now and obtain life from these; and when 
thou hast obtained some comfortable persuasion 
that thou art made partaker of life by Christ, 
then, and not till then, thou wilt say, " Bless 
the Lord, my soul, and all that is within me 
bless his holy name. Bless the Lord, O my 
soul, and forget not all his benefits ; who for- 
giveth all thine iniquities and healeth all thy 
diseases ; who redeemeth thy life from destruc- 
tion, and crowneth thee with loving-kindness 
and tender mercies." Ps. ciii. 1-6. 

Objection 3. But I cannot believe that I am 
come to Christ aright, because sometimes I am 
apt to question his very being and office to 
save. 

Thus to do is horrible, but may est thou not 
judge amiss in this matter ? 



How can I judge amiss when I judge as I 
feel? Poor soul! Thou may est judge amiss 
for all that. Why, saith the sinner, I think 
that these questionings come from my heart. 

Answer. Let me answer: That which comes 
from thy heart comes from thy will and affec- 
tions, from thy understanding, judgment, and 
conscience, for these must acquiesce in thy 
questioning if thy questioning be with thy 
heart. And how say est thou, (for to name no 
more,) dost thou with the affection and con- 
science thus question ? 

Answer. No, my conscience trembles when 
such thoughts come into my mind, and my 
affections are otherwise inclined. 

Then I conclude that these things are either 
suddenly injected by the devil, or else are the 
fruits of that body of sin and death that yet 
dwells within thee, or perhaps from both to- 
gether. 

If they come wholly from the devil, as they 
seem, because thy conscience and affections 
are against them, or if they come from that 
body of death that is in thee, (and be not thou 
curious in inquiring from which of them they 
come ; the safest way is to lay enough at thy 
own door,) nothing of this should hinder thy 
coming nor make thee conclude thou comest 
not aright. 

And before I leave thee let me a little query 
with thee about this matter. 

1st. Dost thou like these wicked blasphe- 
mies ? 

Answer. No, no ; their presence and work- 
ing kill me. 

2dly. Dost thou mourn for them, pray against 
them, and hate thyself because of them ? 

Answer. Yes, yes; but that which afflicts 
me is, I do not prevail against them. 

3dly. Dost thou sincerely choose (mightest 
thou have thy choice) that thy heart might be 
affected and taken with the things that are 
best, most heavenly, and holy ? 

Answer. With all my heart, and death the 
next hour, (if it were God's will,) rather than 
thus to sin against him. 

Well, then, thy not liking of them, thy 
mourning for them, thy praying against them, 
and thy loathing thyself because of them, with 
thy sincere choosing of those thoughts for thy 
declaration that are heavenly and holy, clearly 
declare that these things are not countenanced 
either with thy will, affections, understanding, 
judgment, or conscience, and so that thy heart 
is not in them, but that rather they come im- 
mediately from the devil, or arise from the 



COME AND WELCOME TO JESUS CHRIST. 



573 



body of death that is in thy flesh, of which 
thou oughtest thus' to say, " Now then it is no 
more I that doth it, but sin that dwells in me." 
Rom. vii. 16, 17. 

I will give thee a pertinent instance. In 
Deut. xxii. thou may est read of a betrothed 
damsel, one betrothed to her beloved, one that 
had given him her heart and mouth, as thou 
hast given thyself to Christ; yet she was 
met with as she walked in the field by one 
that forced her, because he was stronger than 
she. Well, what judgment now doth God, the 
righteous Judge, pass upon the damsel for this ? 
" The man only that lay with her," saith God, 
" shall die. But unto the damsel thou shalt do 
nothing ; there is in the damsel no sin worthy 
of death. For, as when a man riseth against 
his neighbour and slayeth him, even so is this 
matter ; he found her in the field, and the be- 
trothed damsel cried, and there was none to 
save her." 

Thou art this damsel ; the man that forced 
thee with these blasphemous thoughts is the 
devil ; and he lighteth upon thee in a fit place, 
even in the fields as thou art wandering after 
Jesus Christ ; but thou criest out, and by thy 
cry didst show that thou abhorrest such wicked 
lewdness. Well, the Judge of all the earth 
will do right : he will not lay the sin at thy 
door, but at his that offered the violence ; and 
for thy comfort take this into consideration, 
that he "comes to heal them that were op- 
pressed of the devil." 

Objection 4. But saith another, I am so heart- 
less, so slow, and, as I think, so indifferent in 
my coming, that, to speak truth, I know not 
whether my kind of coming ought to be called 
a coming to Christ. 

Answer. You know that I told you at first 
that coming to Christ is a moving of the heart 
and affections towards him. 

But, saith the soul, my dulness and indiffer- 
ence in all holy duties demonstrate my heart- 
lessness in coming ; and to come, and not with 
the heart, signifies nothing at all. 

Ansioer. The moving of the heart after 
Christ is not to be discerned (at all times) by 
thy sensible affectionate performance of duties, 
but rather by those secret groanings and com- 
plaints which thy soul makes to God against 
that sloth that attends thee in duties. 

2dly. But grant it be even as thou sayest it 
is, that thou comest so slowly, &c, yet since 
Christ bids them come that come not at all, 
surely they may be accepted that come, though 
attended with those infirmities which thou at 



present groanest under. He saith, " And him 
that cometh ;" he saith not, If they come sen- 
sibly, so fast, but, " And him that cometh to 
me I will in nowise cast out." He saith also 
in 9th of Proverbs, " As for him that wanteth 
understanding" — that is, a heart ; for oftentimes 
the understanding is taken for the heart — 
" come eat of my bread and drink of the wine 
that I have mingled." 

3dly. Thou mayest be vehement in thy spirit 
in coming to Jesus Christ, and yet be plagued 
with sensible sloth ; so was the Church when 
she cried, " Draw me, we run after thee ;" and 
Paul when he said, " When I would do good,' 
evil is present with me." The works, strag- 
glings, and oppositions of the flesh are more 
manifest than are the works of the Spirit in 
our hearts, and so are sooner felt than they. 
What then ? Let us not be discouraged at the 
sight and feeling of our own infirmities, but 
run the faster to Jesus Christ for salvation. 

4th ly. Get thy heart warmed with the sweet 
promise of Christ's acceptance of the coming 
sinner, and that will make thee more haste 
unto him. Discouraging thoughts, they are 
like unto cold water ; they benumb the senses, 
and make us go ungainly about our business ; 
but the sweet and warm gleams of promise are 
like the comfortable beams of the sun, which 
enliven and refresh. You see how little the 
bee and the fly do play in the air in winter. 
Why? the cold hinders them from doing it, 
but when the wind and sun is warm, who is so 
busy as they ? 

5thly. But again, he that comes to Christ 
flies for his life. Now, there is no man that 
flies for his life that thinks he speeds fast 
enough on his journey; no, could he, he would 
willingly take a mile at a step. Oh my sloth 
and heartlessness ! sayest thou. " Oh that I 
had wings like a dove, for then would I flee 
away and be at rest ! I would hasten my es- 
cape from the windy storm and tempest." 

Poor coming soul, thou art like the man 
that would ride full gallop whose horse will 
hardly trot. Now, the desire of his mind is 
not to be judged of by the slow pace of the 
dull jade he rides on, but by the hitching, and 
kicking, and spurring as he sits on his back. 
Thy flesh is like this dull jade; it will not gal- 
lop after Christ, it will be backward, though 
thy soul and heaven lie at stake. But be of 
good comfort : Christ judgeth not according to 
the fierceness of outward motion, but according 
to the sincerity of the heart and inward parts. 

6thly. Ziba in appearance came to David 



574 



BUSYAN'S COMPLETE WORKS. 



much faster than did Mephibosheth, but yet 
his heart was not so upright in him to David 
as was his. It is true, Mephibosheth had a 
check from David, for said he, " Why wentest 
thou not with me, Mephibosheth ?" But when 
David came to remember that Mephibosheth 
was lame, (for that was his plea, "thy servant 
is lame,") he was content, and concluded he 
would have come after him faster than he did ; 
and Mephibosheth appealed to David, who 
was in those days an angel of God to know all 
things that are done in the earth, if he did not 
believe that the reason of his backwardness 
}ay in his lameness and not in his mind. Why, 
poor coming sinner, thou canst not come to 
Christ with that outward swiftness of career as 
many others do, but doth the reason of thy 
backwardness lie in thy mind and will, or in 
the sluggishness of the flesh? Canst thou say 
sincerely, " The spirit truly is willing, but the 
flesh is weak ?" Yea, canst thou appeal to the 
Lord Jesus, who knoweth perfectly the very 
inmost thought of thy heart, that this is true ? 
Then take this for thy comfort : he hath said, 
" I will assemble her that halteth, I will make 
her that halteth a remnant, and I will save her 
that halteth." What canst thou have more 
from the sweet lips of the Son of God? But, 

7thly. I read of some that are to follow Christ 
in chains ; I say, to come after him in chains. 
"Thus saith the Lord, the labour of Egypt, 
and the merchandise of Ethiopia, and the 
Sabeans, men of stature, shall come over unto 
thee, and they shall be thine ; they shall come 
after thee ; in chains shall they come over, and 
they shall fall down unto thee. They shall 
make supplication unto thee, saying, Surely 
there is none else to save." Isa. xl. 14. Surely 
they that come after Christ in chains come to 
him in great difficulty, because their steps by 
the chains are straitened. 

And what chain so heavy as those that dis- 
courage thee ? Thy chain which is made of 
guilt and filth is heavy ; it is a wretched band 
about thy neck, by which thy strength doth 
fail. Lam. i. 14; iii. 17. But come, though 
thou comest in chains; it is glory to Christ 
that a sinner comes after him in chains. The 
clankings of thy chains, though troublesome 
to thee, are not nor can be obstruction to thy 
salvation ; it is Christ's work and glory to save 
thee from thy chains, to enlarge thy steps, and 
set thee at liberty. The blind man, though 
called, surely could not come apace to Jesus 
Christ, but Christ could stand still and stay for 
him. True, " he rideth upon the wings of the 



wind," but yet he is long-suffering, and his 
long-suffering is salvation to him that cometh 
to him. 

8thly. Hadst thou seen those that came to 
the Lord Jesus in the days of his flesh, how 
slowly, how hobblingly they came to him by 
reason of their infirmities, and also how friend- 
ly, and kindly, and graciously he received 
them and gave them the desire of their hearts, 
thou Avouldst not, as thou dost, make such 
objections against thyself in thy coming to 
Jesus Christ. 

Objection 5. But (says another) I fear I come 
too late ; I doubt I have stayed too long ; I am 
afraid the door is shut. 

Answer. Thou canst never come too late to 
Jesus Christ if thou dost come. This is mani- 
fest by two instances : 

1st. By the man that came to him at the 
eleventh hour. This man was idle all the day 
long ; he had a whole gospel-day to come in, 
and he played it all away save only the last 
hour thereof; but at last, at the eleventh hour, 
he came and went into the vineyard to work 
with the rest of the labourers, that had borne 
the burden and heat of the day. Well, but 
how was he received by the lord of the vine- 
yard ? Why, when pay-day came he had even 
as much as the rest; yea, had money first. 
True, the others murmured at him, but what 
did the Lord Jesus answer them ? — " Is thine 
eye evil because mine is good? I will give 
unto this last even as unto thee." 

2dly. The other instance is the thief upon 
the cross ; he came late also, even as at an hour 
before his death ; yea, he strayed from Jesus 
Christ as long as he had liberty to be a thief, 
and longer too; for could he have deluded the 
judge, and by lying words escaped his just 
condemnation, for aught I know he had not 
come as yet to his Saviour ; but being con- 
victed and condemned to die, yea, fastened to 
the cross that he might die like a rogue, as he 
was in his life, behold the Lord Jesus, when 
this wicked one, even now, desireth mercy at 
his hands, tells him, and that without the least 
reflection upon him for his former misspent life, 
" To-day thou shalt be with me in paradise." 

Let no man turn the grace of God into wan- 
tonness. My design is now to encourage the 
coming soul. 

Objection. But is not the door of mercy shut 
against some before they die ? 

Answer. Yea ; and God forbids that prayers 
should be made to him for them. Jer. vii. 16 ; 
Jude 22. 



COME AND WELCOME TO JESUS CHRIST. 



575 



Question. Then why may not I doubt that I 
may be one of these ? 

Answer. By no means if thou art coming to 
Jesus Christ, because when God shuts the door 
upon men he gives them no heart to come to 
Jesus Christ. " None come but those to whom 
it is given of the Father." But thou comest, 
therefore it is given to thee of the Father. 

Be sure, therefore, if the Father hath given 
thee a heart to come to Jesus Christ the gate 
of mercy yet stands open to thee, for it stands 
not with the wisdom of God " to give strength 
to come to the birth, and yet to shut up the 
womb," (Isa. Ixvi. 9 ;) to give grace to come to 
Jesus Christ, and yet shut up the door of his 
mercy upon thee. "Incline thine ear," saith 
he, "and come unto me. Hear, and your souls 
shall live, and I will make an everlasting cov- 
enant with you, even the sure mercies of 
David." Isa. lv. 3. 

Objection. But it is said that some knocked 
when the door was shut ? 

Answer. Yes, but the texts in which these 
knockers are mentioned are to be referred unto 
the day of judgment, and not to the coming of 
the sinner to Christ in this life. See the texts, 
Matt. xxv. 11 ; Luke xiii. 24, 25. 

These, therefore, concern thee nothing at all ; 
thou art coming to Jesus Christ ; thou art com- 
ing noio ! " Now is the acceptable time, be- 
hold now is the day of salvation." 2 Cor. vi. 2. 
Now God is upon the mercy-seat ; now Christ 
Jesus sits by, continually pleading the victory 
of his blood for sinners ; and now, even as long 
as this world lasts, this word of the text shall 
still be free and fully fulfilled : "And him that 
cometh to me I will in nowise cast out." 

Sinner, the greater sinner thou art the 
greater need of mercy thou hast, and the more 
will Christ be glorified thereby. Come then, 
come and try ; come taste and see how good 
the Lord is to an undeserving sinner. 

Objection 6. But (says another) I am fallen 
since I began to come to Christ; therefore I 
fear I did not come aright, and so, conse- 
quently, that Christ will not receive me. 

Answer. Falls are dangerous, for they dis- 
honour Christ, wound the conscience, and 
cause the enemies of God to speak reproach- 
fully. But it is no good argument — I am 
fallen, therefore I was not coming aright to 
Jesus Christ. If David, and Solomon, and 
Peter had thus objected against themselves, 
they had added to their griefs, and yet they 
had at least as much cause as thou. A man 
whose steps are ordered by the Lord, and 



whose goings the Lord delights in, may yet be 
overtaken with a temptation that may cause 
him to fall. Ps. xxxvii. 23, 24. Did not Aaron 
fall? yea, and Moses himself? What shall we 
say of Hezekiah and Jehoshaphat? There 
are therefore falls and falls — falls pardonable 
and falls unpardonable. Falls unpardonable 
are falls against light, from the faith to the de- 
spising of and trampling upon Jesus Christ 
and his blessed undertaking. Heb. vi. 2, 3, 4, 
5 ; x. 28, 29. Now as for such there remains 
no more sacrifice for sin, indeed they have no 
heart, no mind, no desire to come to Jesus 
Christ for life, therefore they must perish. 
Nay, says the Holy Ghost, " it is impossible 
they should be renewed again unto repent- 
ance." Therefore these God hath no compas- 
sion for, neither ought we ; but for other falls, 
though they be dreadful, (and God will chas- 
tise his people for them,) they do not prove 
thee a graceless man, one not come to Jesus 
Christ for life. 

It is said of the child in the gospel that 
" while he was yet a-coming the devil threw 
him down and tore him." 

Dejected sinner, it is no wonder that thou 
hast caught a fall in coming to Jesus Christ ; is 
it not rather to be wondered at that thou hast 
not caught before this, a thousand times, a 
thousand falls ? — considering, 

1st. What fools we are by nature. 

2dly. What weaknesses are in us. 

3dly. What mighty powers the fallen angels, 
our implacable enemies, are. 

4thly. Considering also how often the com- 
ing man is benighted in his journey, and also 
what stumbling-blocks do lie in his way. 

5thly. Also his familiars (that were so before) 
now watch for his halting, and seek by what 
means they may cause him to fall by the hand 
of their strong ones. 

What then? Must we, because of these 
temptations, incline to fall? No. Must we 
not fear falls ? Yes. " Let him that thinketh 
he standeth take heed lest he fall," (1 Cor. x. 
12,) yet let him not utterly be cast down. 
"The Lord upholdeth all that fall, and raiseth 
up those that are bowed down." Make not 
light of falls; yet hast thou fallen? "Ye 
have," said Samuel, "done all this wicked- 
ness; yet turn not aside from following the 
Lord, but serve him with a perfect heart, and 
turn not aside ; for the Lord will not forsake 
his people," (and he counted the coming sin- 
ner one of them,) "because it hath pleased 
the Lord to make you his people." 



576 



BUNYAN'S COMPLETE WORKS. 



11 Shall come to me." Now we come to show 
what force there is in this promise to make 
them come to him. "All that the Father 
giveth me shall come to me." 

I will speak to this promise — 

First, In general. 

Secondly, In particular. 

In general. — This word shall is confined to 
these all that are given to Christ : " All that 
the Father giveth me shall come to me." 
Hence I conclude — 

1. That coming to Jesus Christ aright is an 
effect of their being, of God, given to Christ 
before. Mark ! they shall come. Who ? Those 
that are given. They come then, because they 
were given: "Thine they were, and thou gav- 
est them me." Now this is indeed a singular 
comfort to them that are a-coming in truth to 
Christ, to think that the reason why they come 
is because they were given of the Father be- 
fore to him. Thus, then, may the coming soul 
reason with himself as he comes : Am I com- 
ing indeed to Jesus Christ ? This coming of 
mine is not to be attributed to me or my good- 
ness, but to the grace and gift of God to Christ. 
God gave first my person to him, and therefore 
hath now given me a heart to come. 

2. These words, shall come, make thy coming 
not only the fruit of the gift of the Father, 
but also of the purpose of the Son, for these 
words are a divine purpose ; they show us the 
heavenly determination of the Son. "The 
Father hath given them to me, and they 
shall" — yea, they shall — " come to me." Christ 
is as fully in his resolution to save those given 
to him as is the Father in giving of them. 
Christ prized the gift of his Father — he will 
lose nothing of it ; he is resolved to save it every 
whit by his blood, and to raise it up again 
at the last day ; and thus he fulfils his Father's 
will and accomplish eth his own desires. 

3. These words, shall come, make thy coming 
to be also the effect of an absolute promise : 
coming sinner, thou art concluded in a prom- 
ise ; thy coming is the fruit of the faithfulness 
of an absolute promise. It was this promise 
by the virtue of which thou at first receivedst 
strength to come; and this is the promise by 
the virtue of which thou shalt be effectually 
brought to him. It was said to Abraham, 
" At this time I will come, and Sarah shall 
have a son." This son was Isaac. Mark ! 
Sarah shall have a son ; there is the promise ; 
and Sarah had a son ; there was the fulfilling 
of the promise ; and therefore was Isaac called 
the child of the promise. 



Sarah shall have a son. But how if Sarah 
be past age ? Why still the promise continues 
to say, Sarah shall have a son. But how if 
Sarah be barren? Why still the promise says, 
Sarah shall have a son. But Abraham's body 
is now dead! Why the promise is still the 
same, Sarah shall have a son. Thus you see 
what virtue there is in an absolute promise ; it 
carrieth enough in its own bowels to accom- 
plish the thing promised, whether there be 
means or no in us to effect it. Wherefore 
this promise in the text, being an absolute 
promise, by virtue of it, not by virtue of our- 
selves or by our own inducements, do we come 
to Jesus Christ ; for so are the words of the 
text: "All that the Father giveth me shall 
come to me." 

Therefore is every sincere comer to Jesus 
Christ called also a child of the promise. 
"Now we, brethren, as Isaac was, are the chil- 
dren of the promise ;" that is, we are the chil- 
dren that God hath promised to Jesus Christ 
and given to him, yea, the children that Jesus 
Christ hath promised shall come to him. "All 
that the Father giveth me shall come." 

4. These words, shall come, engage Christ to 
communicate all manner of grace to those thus 
given him to make them effectually come to 
him. They shall come; that is, not if they 
will, but if grace, all grace, if power, wisdom, 
a new heart, and the Holy Spirit, and all 
joining together, can make them come. I say 
these words, shall come, being absolute, have 
no dependence upon our own will, or power, 
or goodness, but they engage for us even God 
himself, Christ himself, the Spirit himself. 
When God had made the absolute promise to 
Abraham that Sarah should have a son, Abra- 
ham did not at all look at any qualifications in 
himself, because the promise looked at none ; 
but as God had by the promise absolutely 
promised him a son, so he considered now not 
his own body now dead, nor yet the barrenness 
of Sarah's womb. " He staggered not at the 
promise of God through unbelief, but was 
strong in faith, giving glory to God, being fully 
persuaded that what he had promised he was 
able to perform." He had promised, and 
promised absolutely, Sarah shall have a son : 
therefore Abraham looks that he — to wit, 
God — must fulfil the condition of it. Neither 
is this expectation of Abraham disapproved by 
the Holy Ghost, but accounted good and 
laudable, it being that by which he gives glory 
to God. The Father also hath given to Christ 
a certain number of souls for him to save, and 



COME AND WELCOME TO JESUS CHRIST. 



577 



he himself hath said, "They shall come to 
him." Let the Church of God, then, live in 
a joyful expectation of the utmost accomplish- 
ment of this promise, for assuredly it shall 
be fulfilled, and not one-thousandth part of a 
tittle thereof shall fail. They shall come to 
me. 

And now, before I go any farther, I will 
more particularly inquire into the nature of an 
absolute promise : 

1. We call that an absolute promise that is 
made without any condition, or more fully 
thus : That is an absolute promise of God or 
of Christ which maketh over to this or that 
man any saving spiritual blessing, without a 
condition to be done on our part for the ob- 
taining thereof. And this we have in hand is 
such a one. Let the best master of arts on 
earth show me, if he can, any condition in 
this text depending upon any qualification in 
us which is not by the same promise concluded 
shall be by the Lord Jesus effected in us. 

2. An absolute promise therefore is, as we 
say, without if or and; that is, it requireth 
nothing of us that itself may be accomplished. 
It saith not, They shall if they will, but, They 
shall : not, They shall if they use the means, 
but, They shall. You may say that a will 
and the use of the means is supposed, though 
not expressed. But I answer, No, by no 
means ; that is, as a condition of this prom- 
ise: if they be at all included in the promise, 
they are included there as the fruit of the 
absolute promise ; not as if it expected the 
qualification to arise from us. " Thy people 
shall be" willing "in the day of thy power." 
Ps. ex. 3. That is another absolute promise ; 
but doth that promise suppose a willingness 
in us as a condition of God's making us will- 
ing? They shall be willing if they are will- 
ing; or, They shall be willing if they will be 
willing. This is ridiculous ; there is nothing 
of this supposed. The promise is absolute as 
to us ; all that it engageth for its own accom- 
plishment is the mighty power of Christ and , 
his faithfulness to accomplish. 

The difference therefore betwixt the abso- 
lute and conditional promise is this : 

1. They differ in their terms. The absolute 
promises say, I will and you shall : the other, 
I will if you will; or, Do this and thou shalt 
live. Jer. xxxi. 32, 34; Ezek. xxxiv. 24-34; 
Heb. viii. 7-12 ; Jer. iv. 1 ; Ezek. xviii. 30, 31, 
32 ; Matt. xix. 21. 

2. They differ in their way of communi- 
cating of good things to men : the absolute 

?>7 



ones communicate things freely only of grace; 
the other, if there be that qualification in us 
that the promise calls for, not else. 

3. The absolute promises therefore engage 
God, the others engage us; I mean God only, 
us only. 

4. Absolute promises must be fulfilled ; con- 
ditional may or may not be fulfilled. The ab- 
solute ones must be fulfilled because of the 
faithfulness of God; the other may not, be- 
cause of the unfaithfulness of men. 

5. The absolute promises have therefore a 
sufficiency in themselves to bring about their 
own fulfilling ; the conditional have not so. 
The absolute promise is therefore a big-bellied 
promise, because it hath in itself a fulness of 
all desired things for us ; and will, when the 
time of that promise is come, yield to us mor- 
tals that which will verily save us ; yea, and 
make us capable of answering of the demands 
of the promise that is conditional. Where- 
fore, though there be a real, yea, an eternal 
difference in these things ('with others) be- 
twixt the conditional and the absolute prom- 
ise, yet again, in other respects, there is a 
blessed harmony betwixt them, as may be 
seen in these particulars : 

1. The conditional promise calls for repent- 
ance, the absolute promise gives it. Acts v. 
30, 31. 

2. The conditional promise calls for faith, 
the absolute promise gives it. Zeph. iii. 12 ; 
Eom. xv. 12. 

3. The conditional promise calleth for a 
new heart, the absolute promise gives it. 
Ezek. xxxvi. 

4. The conditional promise calleth for holy 
obedience, the absolute promise giveth it or 
causeth it. Ezek. xxxvi. 27. 

And as they harmoniously agree in this, so 
again the conditional promise blesseth the 
man who by the absolute promise is endued 
with its fruits ; as, for instance, 

1. The absolute promise maketh men up- 
right, and then the conditional follows, say- 
ing, "Blessed are the undefiled in the way, 
who walk in the way of the Lord." Ps. cxix. 1. 

2. The absolute promise giveth to this man 
the fear of the Lord, and then the conditional 
followeth, saying, " Blessed is every one that 
feareth the Lord." Ps. cxviii. 1. 

3. The absolute promise giveth faith, and 
then this conditional follows, saying, " Blessed 
is he that believeth." Zeph. iii. 12; Luke 
i. 45. 

4. The absolute promise brings free forgive- 



578 



BUNYAN'S COMPLETE WORKS. 



ness of sins, and then says the conditional, 
"Blessed are they whose transgressions are 
forgiven and whose sin is covered." Eom. iv. 
7, 8. 

5. The absolute promise says that God's 
elect should hold out to the end, then the 
conditional follows with his blessings, "He 
that shall endure to the end, the same shall 
be saved." 1 Pet. i. 4, 5, 7 ; Matt. xxiv. 

Thus do the promises gloriously serve one 
another and us in this their harmonious 
agreement. 

Now the promise under consideration is an 
absolute promise : " All that the Father giveth 
me shall come to me." 

This promise therefore, is, as it is said, a 
big-bellied promise, and hath in itself all 
those things to bestow upon us that the con- 
ditional calleth for at our hands. They shall 
come! Shall they come? Yes, they shall 
come! But how if they want those things, 
those graces, power, and heart, without which 
they cannot come ? Why, " shall come " an- 
swereth all this, and all things else that may 
in this matter be objected. And here I will 
take the liberty to amplify things. 

Objection 1. But they are dead, dead in tres- 
passes and sins : how shall they then come? 

Answer. Why, "shall come" can raise them 
from this death: "The hour is coming, and 
now is, that the dead shall hear the voice of 
the Son of God, and they that hear shall 
live." Thus, therefore, is this impediment by 
" shall come " removed out of the way. They 
shall hear, they shall live. 

Objection 2. But they are Satan's captives ; 
he takes them captive at his will, and he is 
stronger than they : how then can they come ? 

Answer. Why, " shall come " hath also pro- 
vided a help for this. Satan hath bound that 
daughter of Abraham so that she could by no 
means lift up herself, but yet "shall come" 
set her free both in body and soul. Christ 
will have them turned from the power of 
Satan to God. But what ! Must it be if they 
turn themselves or do somewhat to merit of 
him to turn them ? No, he will do it freely, 
of his own good-will. Alas ! man, whose soul 
is possessed by the devil, is turned whitherso- 
ever that governor listeth, is taken captive by 
him, notwithstanding his natural powers, at 
his will ; but what will he do ? Will he hold 
him when "shall come" puts forth itself (will 
he then let him?) for coming to Jesus Christ? 
No, that cannot be. His power is but the 
power of a fallen angel, but "shall come" is 



the word of God; therefore "shall come" 
must be fulfilled, " and the gates of hell shall 
not prevail against him." 

There were seven devils in Mary Magdalen, 
too many for her to get from under the power 
of; but when the time was come that "shall 
come" was to be fulfilled upon her, they give 
place, fly from her, and she comes indeed to 
Jesus Christ, according as it is written, " All 
that the Father giveth me shall come to me." 

The man that was possessed with a legion 
(Mark v.) was too much by them captivated 
for him by human force to come ; yea, had he 
had, to boot, all the men under heaven to help 
him, had He who said, " he shall come," with- 
held his mighty power ; but when this promise 
was to be fulfilled upon him, then he comes, 
nor could all their power hinder his coming. 
It was also this ("shall come") that preserved 
him from death when by these evil spirits he 
was hurled hither and thither ; and it was by 
the virtue of " shall come" that he was at last 
set at liberty from them and enabled indeed to 
come to Christ. " All that the Father giveth 
me shall come to me." 

Objection 3. They shall, you say, but how 
if they will not? and if so, then what can 
" shall come " do ? 

Answer. True, there are some men who say, 
" We are lords, we will come no more under 
thee." Jer. ii. 31. But as God says in another 
case, (if they are concerned in "shall come" 
to me,) "They shall know whose words shall 
stand, mine or theirs." Jer. xliv. 28. Here, 
then, is the case : we must now see who will 
be the liar ; he that saith, I will not ; or He 
that saith, He shall come to me. You shall 
come, says God; I will not come, saith the 
sinner. Now as sure as he is concerned in 
this "shall come," God will make that man 
eat his own words ; for "I will not" is the un- 
advised conclusion of a crazy-headed sinner, 
but "shall come" was spoken by Him that is 
of power to perform his word. " Son, go work 
to-day in my vineyard," said the father, but 
he answered and said, I will not come. What 
now! will he be able to stand to his refusal? 
will he pursue his desperate denial? No, "he 
afterwards repented and went." But how 
came he by that repentance ? Why, it was 
wrapped up for him in the absolute promise, 
and therefore, notwithstanding he said, I will 
not, " he afterwards repented and went." By 
this parable Jesus Christ sets forth the obsti- 
nacy of the sinners of the world, as touching 
their coming to him; they will not come, 



COME AND WELCOME TO JESUS CHRIST. 



579 



though threatened, yea, though life be offered 
them upon condition of coming. 

But now, when "shall come," the absolute 
promise of God, comes to be fulfilled upon 
them, then they come, because by that promise 
a cure is provided against the rebellion of 
their will : " Thy people shall be willing in the 
day of thy power." Thy people ! what people? 
Why, the people that the Father hath given 
thee. The obstinacy and plague that is in the 
will of that people shall be taken away, and 
they shall be made willing; "shall come" will 
make them willing to come to thee. 

He that had seen Paul in the midst t>f his 
outrages against Christ, his gospel, and people 
would hardly have thought that he would ever 
have been a follower of Jesus Christ, especially 
since he went not against his conscience in his 
persecuting of them. He thought verily that 
lie ought to do what he did. But we may see 
what "shall come" can do when it comes to 
be fulfilled upon the soul of a rebellious sinner ; 
he was a chosen vessel, given by the Father to 
the Son, and now the time being come that 
"shall come" was to take him in hand, behold 
he is overmastered, astonished, and with trem- 
bling and reverence in a moment becomes 
willing to be obedient to the heavenly call. 
Acts ix. 

And were not they far gone (that you read 
of in Acts ii.) who had their hands and hearts 
in the murder of the Son of God, and to show 
their resolvedness never to repent of that hor- 
rid fact, said, " His blood be on us and our 
children?" But must their obstinacy rule? 
Must they be bound to their own ruin by the 
rebellion of their stubborn wills? No, not 
those of these the Father gave to Christ ; where- 
fore, at the times appointed "shall come" 
breaks in among them : the absolute promise 
takes them in hand, and then they come in- 
deed, crying out to Peter and the rest of the 
apostles, "Men and brethren, what shall we 
do ?" No stubbornness of men's will can stand 
when God hath absolutely said the contrary ; 
" shall come" can make them come as doves to 
their windows that had afore resolved never to 
come to him. 

The Lord spake unto Manasseh and to his 
people by the prophets, but would he hear? 
No, he would not. But shall Manasseh come 
off thus? No, he shall not. Therefore, he 
being also one of those whom the Father hath 
given to the Son, and so falling within the 
bounds and reach of "shall come," at last 
"shall come" takes him in hand, and then he 



comes indeed. He came bowing and bending ; 
he humbled himself greatly, and made suppli- 
cation to the Lord, and prayed unto him ; and 
he was entreated of him, and had mercy upon 
him. 2 Chron. iii. 33. 

The thief upon the cross at first did rail 
with his fellow upon Jesus Christ, but he was 
one that the Father had given to him, and 
therefore "shall come" must handle him and 
his rebellious will. And behold, so soon as he 
is dealt withal by virtue of that absolute prom- 
ise, how soon he buckleth, leaves his railing, 
and falls to supplicating of the Son of God for 
mercy! "Lord," saith he, "remember me 
when thou comest into thy kingdom." Matt, 
xxvii. 44 ; Luke xxiii. 40. 

Objection 4. They come, say you, ,but how 
if they be blind and see not the way? For 
some are kept off from Christ, not only by the 
obstinacy of their will, but by the blindness 
of their mind. Now, if they be blind, how 
shall they come? 

Answer. The question is not, Are they blind? 
but, Are they within the reach and power of 
"shall come?" If so, that Christ that said 
they shall come will find them eyes or a guide, 
or both, to bring them to himself. " Must is 
for the King." If they shall come, they shall 
come : no impediment shall hinder. 

The Thessalonians' darkness did not hinder 
them from being the children of light. " I am 
come," saith Christ, "that they that see not 
might see." And if he saith, "See, ye blind 
that have no eyes," who shall hinder it? 

This promise therefore is, as I said, a big- 
bellied promise, having in the bowels of it ail 
things that shall concur to the complete ful- 
filling of itself. " They shall come." But it 
is objected that they are blind. Well, "shall 
come" is still the same, and continueth to say, 
"They shall come to me." Therefore he saith 
again, "I will bring the blind by a way that 
they know not. I will lead them in paths that 
they know not. I will make darkness light be- 
fore them, and crooked things straight ; these 
things will I do unto them, and not forsake 
them." 

Mark ! I will bring them, though they be 
blind; I will bring them by a way they know 
not: I will, I will: and therefore "they shall 
come to me." 

Objection 5. But how if they have exceeded 
many in sin, and so made themselves far more 
abominable? They are the ringleading sin- 
ners in the country, the town, or family. 

Answer. What then? Shall that hinder the 



580 



BUNYAN'S COMPLETE WORKS. 



execution of " shall come " ? It is not transgres- 
sions, nor sins, nor all their transgression in 
all their sins, if they by the Father are given 
to Christ to save them, that shall hinder this 
promise that it should not be fulfilled upon 
them. " In those days and at that time," saith 
the Lord, "the iniquities of Israel shall be 
sought for, and there shall be none; and the 
sins of Judah, and they shall not be found." 
Not that they had none, for they abounded in 
transgression, but God would pardon, cover, 
hide, and put them away by virtue of his ab- 
solute promise, by which they are given to 
Christ to save them. "And I will cleanse 
them from all their iniquity whereby they 
have transgressed against me. And it shall 
be to me for a name of joy, a praise, and an 
honour before all the nations of the earth, 
which shall hear of all the good I do unto 
them ; and they shall fear and tremble for all 
the goodness and all the prosperity that I pro- 
cure in it." 

Objection 6. But how if they have not faith 
and repentance? How shall they come 
then? 

Answer. Why, he that saith, "They shall 
come," shall he not make it good? If they 
shall come, they shall come ; and he that hath 
said they shall come, if faith and repentance 
be the way to come, as indeed they are, then 
faith and repentance shall be given to them, 
for "shall come" must be fulfilled on them. 

1. Faith shall be given them. " I will also 
leave in the midst of thee an afflicted and poor 
people, and they shall trust in the name of the 
Lord. There shall be a root of Jesse, and he 
shall rise to reign over the Gentiles ; and in 
him shall the Gentiles trust." 

2. They shall have repentance. He is ex- 
alted to give repentance: "They shall come 
weeping, and seeking the Lord their God." 
And again, "with weeping and supplication 
will I lead them." 

I told you before that an absolute promise 
hath all conditional ones in the belly of it, 
and also provision to answer all those quali- 
fications that they propound to Him that 
seeketh for their benefit. And it must be so, 
for if "shall come" be an absolute promise, 
as indeed it is, then it must be fulfilled upon 
every one of those concerned therein. I say, 
it must be fulfilled if God can by grace and 
his absolute will fulfil it. Besides, since com- 
ing and believing is all one, "He that cometh 
to me shall never hunger, and he that believeth 
in me shall never thirst." 



Then when he saith, They "shall come," it 
is as much as to say, They shall believe, and 
consequently repent to the saving of the soul, 
So, then, the present want of faith and re- 
pentance cannot make the promise of God of 
none effect, because that this promise hath in 
it to give what others call for and expect. ] 
will give them an heart, I will give them re- 
pentance, I will give them faith. 

Mark these words : " If any man be in 
Christ, he is a new creature." But how came 
he to be a new creature, since none can create 
but God? Why, God indeed doth make new 
creatures. "Behold," saith he, "I make all 
things new." And hence it follows even after 
he had said they are new creatures, and all 
things are of God ; that is, all these new crea- 
tures stand in the several operations and 
special workings of the Spirit of grace, who 
is God. 

Objection 7. But how shall they escape all 
those dangerous and damnable opinions that 
like rocks and quicksands are in the way in 
which they are going. 

Answer. Indeed this age is an age of errors, 
if ever there was an age of errors in the world ; 
but yet the gift of the Father, laid claim to by 
the Son in the text, must needs escape them 
and in conclusion come to him. There are a 
company of "shall comes" in the Bible that 
doth secure them ; not but that they may be 
assaulted by them, yea, and also for the time 
entangled and detained by them from the 
Bishop of their souls; but these "shall comes" 
will break those chains and fetters that those 
given to Christ are entangled in, and they 
shall come because he hath said they shall 
come to him. 

Indeed, errors are like that whore of whom 
you read in the Proverbs, that sitteth in her 
seat in the high places of the city, "to call 
passengers who go on their right way." But 
the persons, as I said, that by the Father are 
given to the Son to save them, are fit one time 
or other, secured by "shall come to me." 

And therefore of such it is said, God will 
guide them with his eye, with his counsel, by 
his Spirit, and that in the way of peace, by 
the springs of water, and into all truth. So, 
then, he that hath such a guide, (and all that 
the Father giveth to Christ shall have it,) he 
shall escape those dangers ; he shall not err in 
the way; yea, though he be a fool he shall not 
err therein, for of every such an one it is said, 
"Thine ears shall hear a word behind thee, 
saying, This is the way, walk in it, when ye 



COME AND WELCOME TO JESUS CHRIST. 



581 



turn to the right hand and when ye turn to 
the left." 

There were thieves and robbers before Christ's 
coming, as there are also now, but saith he, 
" The sheep did not hear them." 

And why did they not hear them but because 
they were under the power of " shall come," 
that absolute promise that had that grace in 
itself to bestow upon them as could make them 
able rightly to distinguish of voices : " My 
sheep hear my voice." But how came they to 
hear it? Why, to them it is given to know 
and to hear, and that distinguishingly. John 
x. 8, 16 ; v. 25 ; Eph. v. 14. 

Further, the very plain sentence of the text 
makes provision against all these things, for 
saith it, " All that the Father giveth me shall 
come to me ;" that is, shall not be stopped or 
be allured to take up anywhere short of me, 
nor shall they turn aside to abide with any 
besides me. 

Shall come to me — to me. By these words 
there is further insinuated, though not ex- 
pressed, a double cause for their coming to 
him : 

1. There is in Christ a fulness of all-suffi- 
ciency of that, even of all that, which is need- 
ful to make us happy. 

2. Those that indeed come to him do there- 
fore come to him that they may receive it at 
his hand. 

For the first of these there is in Christ a ful- 
ness of all-sufficiency of all that, even of all 
that, which is needful to make us happy. 
Hence it is said, " For it pleased the Father 
that in him should all fulness dwell." And 
again, " Of his fulness all we have received, 
and grace for grace." Col. i. 19 ; John i. 16. 
It is also said of him that his riches are un- 
searchable, " the unsearchable riches of Christ." 
Eph. iii. 8. Hear what he saith of himself: 
" Baches and honour are with me, even durable 
riches and righteousness. My fruit is better 
than gold, yea, than fine gold, and my revenue 
than choice silver : I lead in the way of right- 
eousness, in the midst of the paths of judgment, 
that I may cause them that love me to inherit 
substance. And I will fill their treasures." 
Prov. viii. 19-21. 

This in general, but more particularly : 
1. There is that light in Christ that is suffi- 
cient to lead them out of and from all that 
darkness in the midst of which all others but 
them that come to him stumble, and fall, and 
perish. " I am the light of the world," saith 
he; "he that followeth me shall not abide in 



darkness, but shall have the light of life." 
Man by nature is in darkness and walketh in 
darkness, and knows not whither he goes, for 
darkness hath blinded his eyes ; neither can 
any thing but Jesus Christ lead men out of 
this darkness. Natural conscience cannot do it : 
this prerogative belongs only to Jesus Christ. 

2. There is life in Christ that is to be found 
nowhere else — life as a principle in the soul, 
by which it shall be acted and enabled to do 
that which, through him, is pleasing to God. 
"He that believeth in (or cometh to) me," 
saith he, as the Scriptures have said, " out of 
his belly shall flow rivers of living water." 
Without this life a man is dead, whether he be 
bad or whether he be good ; that is, good in 
his own and other men's esteem. There is no 
true and eternal life but what is in the Me that 
speaketh in the text. 

There is also life for those that come to him, 
to be had by faith in his flesh and blood. " He 
that eateth me shall live by me." 

And this is a life against that death that 
comes by the guilt of sin and the curse of the 
law, under which all men are and for ever must 
be, unless they eat the Me that speaks in the 
text. " Whoso findeth me," saith he, " findeth 
life," deliverance from the everlasting death 
and destruction that, without me, he shall be 
devoured by. 

Nothing is more desirable than life to him 
that hath in himself the sentence of condem- 
nation : and here only is life to be found. This 
life — to wit, eternal life — this life is in his Son ; 
that is, in him that saith in the text, " All that 
the Father hath given me shall come to me." 

3. The person speaking in the text is He 
alone by whom poor sinners have admittance 
to and acceptance with the Father, because of 
the glory of his righteousness, by and in which 
he presenteth them amiable and spotless in 
his sight; neither is there any way besides 
him so to come to the Father. "I am the 
way," saith he, "the truth, and the life; no 
man cometh to the Father but by me." All 
other ways to God are dead and damnable ; the 
destroying cherubims stand with flaming 
swords, turning every way, to keep all others 
from his presence. I say, all others but them 
that come by him. 

" I am the door ; by me," saith he, " if any 
man shall enter in, he shall be saved." 

The person speaking in the text is He, and 
only He, that can give stable and everlasting 
peace ; therefore, saith he, " My peace I give 
unto you " — my peace, which is a peace with 



582 



BUXYAN'S COMPLETE WORKS. 



God, peace of conscience, and that of an ever- 
lasting duration. My peace, peace that cannot 
be matched, " not as the world giveth, give I 
unto you ; " for the world's peace is but carnal 
and transitory, but mine is divine and eternal. 
Hence it is called the peace of God, that 
passeth all understanding. 

4. The person speaking in the text hath 
enough of all things truly spiritually good to 
satisfy the desire of every longing soul. " And 
Jesus stood and cried, saying, If any man 
thirst, let him come to me and drink. And to 
him that is athirst I will give of the fountain 
of the water of life freely." 

5. With the person speaking in the text is 
power to perfect, and defend, and deliver those 
that come to him for safeguard. " All power," 
saith he, "in heaven and earth are given unto 
me." 

Thus might I multiply instances in this na- 
ture in abundance. But, 

Secondly. They that in truth do come to 
him do therefore come to him that they may 
receive it at his hand. They come for light, 
they come for life, they come for reconciliation 
with God ; they also come for peace, they come 
that their souls may be satisfied with spiritual 
good, and that they may be protected by him 
against all spiritual and eternal damnation ; and 
he alone is able to give them all this, to the 
fulfilling of their joy to the full, as they also 
find when they come to him. 

This is evident — 

1. From the plain declaration of those that 
already are come to him. " Being justified by 
faith, we have peace with God through our 
Lord Jesus Christ, by whom also we have ac- 
cess with boldness into this grace, wherein we 
stand and rejoice in hope of the glory of God." 

2. It is evident also in that while they keep 
their eyes upon him they never desire to 
change him for another, or to add to them- 
selves some other thing, together with him, to 
make up their spiritual joy. " God forbid," 
said Paul, "that I should glory, save in the 
cross of our Lord Jesus Christ. Yea, and I 
count all things but loss for the excellency of 
the knowledge of Christ Jesus my Lord, for 
whom I have suffered the loss of all things, 
and do count them but dung, that I may win 
Christ and be found in him : not having mine 
own righteousness, which is of the law, but 
that which is through the faith of Christ, the 
righteousness which is of God by faith." 

3. It is evident also by their earnest desires 
that others might be made partakers of their 



blessedness. "Brethren," said Paul, "my 
heart's desire and prayer to God for Israel is, 
that they might be saved ; " that is, that way 
that he expected to be saved himself; as he 
saith also to the Galatians. " Brethren," saith 
he, "I beseech you, be as I am, for I am as ye 
are ; " that is, I am a sinner as ye are. Now, 
I beseech you, seek for life as I am seeking for 
it ; as who should say, For there is a sufficiency 
in the Lord Jesus both for me and you. 

4. It is evident also by the triumph that 
such men make over all their enemies, both 
bodily and ghostly. " Now thanks be to God," 
said Paul, " who causeth us always to triumph 
in Jesus Christ !" " And who shall separate us 
from the love of Christ our Lord?" And 
again, " death, where is thy sting ? O grave, 
where is thy victory ? The sting of death is 
sin, and the strength of sin is the law; but 
thanks be to God, who giveth us the victory 
through our Lord Jesus Christ ! " 

5. It is evident also for that they are made 
by the glory of that which they have found in 
him to suffer and endure what the devil and 
hell itself hath or could invent as a means to 
separate them from him. Again : " Who shall 
separate us from the love of Christ? Shall 
tribulation, or distress, or persecution, or fam- 
ine, or nakedness, or peril, or sword? (as is writ- 
ten, For thy sake we are killed all the day 
long, we are counted as sheep for the slaught- 
er.) Nay, in all these things we are more than 
conquerors, through Him that loved us ; for I 
am persuaded that neither death nor life, nor 
angels nor principalities, nor powers, nor 
things present, nor things to come, nor height, 
nor depth, nor any other creature shall be able 
to separate us from the love of God which is 
in Christ Jesus." 

" Shall come to me." Oh the heart-attract- 
ing glory that is in Jesus Christ (when he is 
discovered) to draw those to him that are given 
to him of the Father! Therefore those that 
came of old rendered this as the cause of their 
coming to him : " And we beheld the glory as 
of the only begotten of the Father." And the 
reason why others come not, but perish in their 
sins, is for want of a sight of his glory. " If 
our gospel be hid, it is hid to them that are 
lost, in whom the god of this world hath 
blinded the minds of them that believe not, 
lest the glorious light of the gospel of Christ 
who is the image of God, should shine unto 
them." 

There is, therefore, heart-pulsing glory in 
Jesus Christ, which, when discovered, draws 



COME AND WELCOME TO JESUS CUBIST. 



583 



the men to him ; wherefore, by " shall come to 
me" Christ may mean when his glory is dis- 
covered then they must come, then they shall 
come to me. Therefore, as the true-comers 
come with weeping and relenting, as being 
sensible of their own vileness, so again it is 
said, " That the ransomed of the Lord shall re- 
turn, and come to Zion with singing and ever- 
lasting joy upon their heads ; they shall ob- 
tain joy and gladness, and sorrow and sighting 
shall fly away ; " that is, at the sight of the 
glory of that grace that shows itself to them 
now in the face of our Lord Jesus Christ, and 
in the hopes that they now have of being with 
him in the heavenly tabernacles. Therefore 
it saith again, "With gladness and rejoicing 
shall they be brought; they shall enter into 
the King's palace." 

There is, therefore, heart-attracting glory in 
the Lord Jesus Christ, which, when discovered, 
subjects the heart to the word and makes us 
come to him. 

It is said of Abraham that when he dwelt in 
Mesopotamia the God of glory appeared unto 
him, saying, " Get thee out of thy country." 
And what then? Why, away he went from 
his house and friends, and all the world could 
not stay him. " Now/' as the Psalmist says, 
"Who is the King of glory?" he answers, 
"The Lord, mighty in battle." And who was 
that but He that spoiled principalities and 
powers when he did hang upon the tree, tri- 
umphing over them thereon? And who was 
that but Jesus Christ, even the person speak- 
ing in the text? Therefore he saith of Abra- 
ham, " He saw his day." " Yea," saith he to 
the Jews, "your father Abraham rejoiced to 
see my day, and he saw it and was glad." 

Indeed the carnal man says, at last, in his 
heart, "There is no form or comeliness in 
Christ," and when we shall see him, " there is 
no beauty that we should desire him ; " but he 
lies : this he speaks as haying never seen him. 
But they that stand in his house, and look 
upon him through the glass of his word by 
the help of his Holy Spirit, they will tell you 
other things. "But we," say they, "all with 
open face, beholding, as in a glass, the glory 
of the Lord, and changed into the same image, 
from glory to glory." They see glory in his 
person, glory in his understanding, glory in the 
merit of his blood, and glory in the perfec- 
tion of his righteousness ; yea, heart-affecting, 
heart-sweetening, and heart-changing glory ! 

Indeed' his glory is veiled, and cannot be 
seen but as discovered by the Father. It is 



veiled with flesh, with meanness of descent 
from the flesh, and with that ignominy and 
shame that attended him in the flesh ; but 
they that can, in God's light, see through 
these things, they shall see glory in him ; yea, 
such glory as will draw and pull their hearts 
unto him. 

Moses was the adopted son of Pharaoh's 
daughter, and, for aught I know, had been 
king at last had he conformed to the present 
vanities that were there at court ; but he could 
not, he would not do it. Why, what was the 
matter? Why, he saw more in the worst of 
Christ (bear with the expression) than he saw 
in the best of all the treasures of the land of 
Egypt. He refused to be called the son of 
Pharaoh's daughter, choosing rather to suffer 
affliction with the people of God than to enjoy 
the pleasures of sin for a season, esteeming 
the reproach of Christ greater riches than the 
treasures of Egypt, for he had respect to the 
recompense of reward. He forsook Egypt, 
not fearing the wrath of the king. But what 
emboldened him to do this? Why, he en- 
dured, for he had a sight of the person speak- 
ing in the text, " He endured, as seeing Him 
who is invisible." But I say, would a sight 
of Jesus have thus taken away Moses's heart 
from a crown and a kingdom, &c, had he not 
by that sight seen more in him than was to be 
seen in them? 

Therefore when he saith, " shall come to 
me," he means they shall have a discovery of 
the glory of the grace that is in him ; and the 
beauty and glory of that is of such virtue 
that it constraineth and forceth, with a blessed 
violence, the hearts of those that are given to 
him. 

Moses, of whom we spake before, was no 
child when he was thus taken with the beau- 
teous glory of the Lord : he was forty years 
old, and so, consequently, was able, being a 
man of that wisdom and opportunity as he 
was, to make the best judgment of the things 
and of the goodness of them that were before 
him in the land of Egypt. But he, even he 
it w T as, that set that low esteem upon the glory 
of Egypt to count it not worth the meddling 
with when he had a sight of this Lord Jesus 
Christ. This wicked world thinks that the 
fancies of a heaven and happiness hereafter 
may serve well enough to take the heart of 
such as either have not the world's good 
things to delight in, or that are fools and 
know not how to delight themselves therein. 
But let them know again that we have had 



584 



BUNYAN'S COMPLETE JVOEKS. 



men of all ranks and qualities that have been 
taken with the glory of our Lord Jesus, and 
have left all to follow him; as Abel, Seth, 
Enoch, Noah, Abraham, Isaac, Jacob, Moses, 
Samuel, David, Solomon, and who not that 
had either wit or grace to savour heavenly 
things? Indeed, none can stand off from 
him, nor any longer hold out against him, to 
whom he reveals the glory of his grace. 

"And him that cometh to me I will in no- 
wise cast out." By those words our Lord 
Jesus doth set forth yet more amply the great 
goodness of his nature towards the coming 
sinner. Before, he said, "They shall come," 
and he declareth, "that with heart and affec- 
tions he will receive them." 

But, by the way, let me speak one word or 
two to the seeming conditionality of this 
promise with which now I have to do : " And 
him that cometh to me I will in nowise cast 
out;" where it is evident (may some say) 
that Christ's receiving us to mercy depends 
upon our coming, and so our salvation by 
Christ is conditional. If we come, we shall 
be received ; if not, we shall not ; for that is 
fully intimated by the words. The promise 
of reception is only to him that cometh : 
" And him that cometh." I answer that the 
coming in these words mentioned as a condi- 
tion of being received to life is that which is 
promised, yea, concluded to be effected in us, 
by the promise going before. In those latter 
words coming to Christ is implicitly required 
of us ; and in the words before, that grace that 
can make us come is positively promised to 
us. " All that the Father giveth to me shall 
come to me, and him that cometh to me I 
will in nowise cast out thence." We come to 
Christ, because it is said we " shall come ;" 
because it is given to us to come ; so that the 
condition which is expressed by Christ in 
these latter words is absolutely promised in 
the words before. And indeed the coming 
here intended is nothing else but the effect of 
"shall come to me. They shall come, and I 
will not cast them out," 

" And him that cometh." He saith not, 
And him that is come, but "him that cometh" 

To speak to these words — 

1. In general. 

2. More particularly. 

In general. — They suggest unto us these 
four things : 

1. That Jesus Christ doth build upon it 
that since the Father gave his people to him 
they shall be enabled to come unto him. 



"And him that cometh;" as who should say, 
I know that since they are given to me, they 
shall be enabled to come unto me. He saith 
not, If they come, or, I suppose they will 
come — but, And him that cometh. By 
these words, therefore, he shows that he ad- 
dresse'th himself to the receiving of them 
whom the Father gave to him to save them ; 
I say, he addresseth himself or prepareth him- 
self to receive them ; by which, as I said, he 
concludeth or buildeth upon it that they shall 
indeed come to him. He looketh that the 
Father should bring them into his bosom, and 
so stands ready to embrace them. 

2. Christ also suggesteth. by these words 
that he very well knoweth who are given to 
him ; not by their coming to him, but by their 
being given to him. "All that the Father 
giveth me shall come to me ; and him that 
cometh," &c. This him he knoweth to be one 
of them that the Father hath given him, and 
therefore he receiveth him, even because the 
Father hath given him to him. "I know my 
sheep," saith he; not only those that already 
have knowledge of him, but those too that 
yet are ignorant of him. " Other sheep have 
I," said he, " which are not of this fold ;" not 
of the Jewish Church, but those that lie in 
their sins, even the rude and barbarous Gen- 
tiles. Therefore, when Paul was afraid to 
stay at Corinth from a supposition that some 
mischief might befall him there, "Be not 
afraid," said the Lord Jesus to him, "but 
speak, and hold not thy peace, for I have 
much people in this city." The people that 
the Lord here speaks of were not at this time 
accounted his by reason of a work of conver- 
sion that already had passed upon them, but 
by virtue of the gift of the Father, for he had 
given them unto him. Therefore was Paul 
to stay here, to speak the word of the Lord 
to them, that by his speaking the Holy 
Ghost might effectually work over their souls, 
to the causing them to come to Him who 
was also ready with heart and soul to receive 
them. 

3. Christ by these words also suggesteth 
that no more come unto him than indeed are 
given him of the Father; for the him in this 
place is one of the all that by Christ was men- 
tioned before : " All that the Father giveth me, 
shall come to me," and every him of that all 
" I will in nowise cast out," This the apostle 
insinuateth where he saith, "He gave some 
apostles, and some prophets, and some evan- 
gelists, and some pastors and teachers, for the 



COME AND WELCOME TO JESUS CHRIST. 



585 



perfecting of the saints, for the work of the 
ministry, for the edifying of the body of 
Christ, till we all come, in the unity of faith 
and of the knowledge of the Son of God, unto 
a perfect man, unto the measure of the stature 
of the fulness of Christ." 

Mark, as in the text, so here he speaketh of 
all—" Until we all come." We all ! All who ? 
Doubtless, "all that the Father giveth to 
Christ." This is farther insinuated, because 
he calleth this all the body of Christ, the 
measure of the stature of the fulness of Christ, 
by which he means the universal number 
given — to wit, the true elect Church, which is 
said to be his body and fulness. 

4. Christ Jesus by these words farther sug- 
gesteth that he is well content with this gift 
of the Father to him. " All that the Father 
giveth me shall come to me, and him that 
cometh to me I will in nowise cast out." I 
will heartily, willingly, and with great con- 
tent of mind receive him. 

They show us also that Christ's love in re- 
ceiving is as large as his Father's love in giving, 
and no larger. Hence he thanks him for his 
gift, and also thanks him for hiding of him 
and his things from the rest of the wicked. 

But, secondly, and more particularly, " And 
him that cometh." And him! This word 
him : by it Christ looketh back to the gift of 
the Father, not only to the lump and whole 
of the gift, but to the every him of that lump. 
As who should say, I do not only accept of the 
gift of my Father in the general, but have a 
special regard to every of them in particular; 
and will secure not only some or the greatest 
part, but every him, every dust ; not an hoof of 
all shall be lost or left behind. And indeed in 
this he consenteth to his Father's will, which 
is that of all that he hath given him he should 
lose nothing. 

" And him." Christ Jesus also, by his thus 
dividing the gift of his Father into hims, and 
by his speaking of them in the singular num- 
ber, shows what a particular work shall be 
wrought in each one at the time appointed of 
the Father. "And it shall come to pass in 
that day," saith the prophet, " that the Lord 
shall beat off from the channel of the river to 
the stream of Egypt ; and ye shall be gathered 
one by one, O ye children of Israel." Here 
are the hims one by one, to be gathered to him 
by the Father. 

He shows also hereby that no lineage, kin- 
dred, or relation can at all be profited by any 
outward or carnal union with the person that 



the Father hath given to Christ. It is only 
him, the given him, the coming him, that he 
intends absolutely to secure. Men make great 
ado with the children of believers ; and oh the 
children of believers ! But if the child of the 
believer is not the him concerned in this abso- 
lute promise, it is not these men's great cry, 
nor yet what the parent or child can do, that 
can interest him in this promise of the Lord 
Christ, this absolute promise. 

" And him." There are divers sorts of per- 
sons that the Father hath given to Jesus 
Christ; they are not all of one rank, of one 
quality ; some are high, some are low ; some 
are wise, some fools ; some are more civil and 
complying with the law ; some more profane 
and averse to him and his gospel. Now, since 
those that are given to him are in some sense 
so diverse, and again, since he yet saith, "And 
him that cometh," &c, he by that doth give 
us to understand that he is not, as men, for 
picking and choosing, to take a best and leave 
a worst, but he is for him that the Father hath 
given him and that cometh to him. " He will 
not alter nor change it, a good for a bad, or a 
bad for a good," but will take him as he is, 
and will save his soul. 

There is many a sad wretch given by the 
Father to Jesus Christ, but not one of them all 
is despised or slighted by him. 

It is said of those that the Father hath given 
to Christ that they have done worse than the 
heathen, that they were murderers, thieves, 
drunkards, unclean persons, and what not ; but 
he has received them, washed them, and saved 
them. A fit emblem of this sort is that wretched 
instance mentioned in the 16th of Ezekiel, that 
was cast out in a stinking condition, to the 
loathing of its person in the day that it was 
born ; a creature in such a wretched condition 
that no eye pitied to do any of the things there 
mentioned unto it, or to have compassion upon 
it; no eye but His that speaketh in the text. 

" And him." Let him be as red as blood, 
let him be as red as crimson : some men are 
blood-red sinners, crimson sinners, sinners of 
a double dye, dipped and dipped again before 
they come to Jesus Christ. Art thou that 
read est these lines such a one? Speak out, 
man ! Art thou such a one ? and art thou now 
coming to Jesus Christ for the mercy of justi- 
fication, that thou mightest be made white in 
his blood and be covered with his righteous- 
ness ? Fear not, forasmuch as this thy coming 
betokeneth that thou art of the number of 
I them that the Father hath given to Christ, for 



586 



BUNYAN'S COMPLETE WORKS. 



he will in nowise cast thee out. " Come now," 
saith Christ, "and let us reason together; 
though your sins be as scarlet, they shall be 
white as snow; though they be red like crim- 
son, they shall be as wool." 

"And him." There was many a strange him 
came to Jesus Christ in the days of his flesh, 
but he received them all, without turning any 
away. " Speaking unto them of the kingdom 
of God, and healing such as had need of heal- 
ing." These words, " and him," are therefore 
, words to be wondered at, that not one of them 
who by virtue of the Father's gift and drawing 
are coming to Jesus Christ — I say, that not one 
of them, whatever they have been, whatever 
they have done, should be rejected or set by,, 
but admitted to a share in his saving grace. It 
is said in Luke that the people " wondered at 
the gracious words that proceeded out of his 
mouth." Now this is one of his gracious 
words; these words are like drops of honey, as 
it is said, " Pleasant words are as an honey- 
comb, sweet to the soul and health to the 
bones." These are gracious words indeed, even 
as full as a faithful and merciful high priest 
could speak them. Luther saith, " When 
Christ speaketh he hath a mouth as wide as 
heaven and earth ;" that is, to speak fully to 
the encouragement of every sinful him that is 
coming to Jesus Christ. And that this word 
is certain, hear how he himself confirms it: 
"Heaven and earth," saith he, "shall pass 
away, but my words shall not pass away." 

It is also confirmed by the testimony of the 
four evangelists, who gave faithful relation of 
his loving reception of all sorts of coming sin- 
ners, whether they were publicans, harlots, 
thieves, possessed of devils, bedlams, and what 
not. 

This, then, shows us — 

1. The greatness of the merits of Christ. 

2. The willingness of his heart to impute 
them for life to the great, if but coming, 
sinners. 

1. This shows us the greatness of the merits 
of Christ, for it must not be supposed that his- 
words are bigger than his worthiness. He is 
strong to execute his word : he can do as well 
as speak. " He can do exceeding abundantly 
more than we ask or think," even to the utter- 
most and outside of his word. 

Now, then, since he includeth any coming 
him, it must be concluded that he can save to 
the uttermost sin any coming him. 

Do you think, I say, that the Lord Jesus did 
not think before he spake ? He speaks all in 



righteousness, and therefore,by his word we are 
to judge how mighty he is to save. 

He spake in righteousness, in very faithful- 
ness, when he began to build this blessed gos- 
pel fabric ; he first sat down and counted the 
cost, and knew he was able to finish it. What, 
Lord ! any him? any him that cometh to thee? 
This is a Christ worth looking after ; this is a 
Christ worth coming to. 

This, then, should learn us diligently to con- 
sider the natural force of every word of God, 
and to judge of Christ's ability to save, not by 
our sins or by our shallow apprehensions of 
his grace, but by his word, which is the true 
measure of grace. 

And if we do not judge thus we shall dis- 
honour his grace, lose the benefit of his word, 
and needlessly fright ourselves into many dis- 
couragements through coming to Jesus Christ. 
Him, any him that cometh, hath sufficient from 
this word of Christ to feed himself with hopes 
of salvation. As thou art therefore coming, 
thou coming sinner, judge whether Christ can 
save thee by the true sense of his words : judge, 
coming sinner, of the efficacy of his blood, of 
the perfection of his righteousness, and of the 
prevalency of his intercession by his word. 
"And him," saith he, "that cometh to me I 
will in nowise cast out." In nowise : that is 
for no sin: judge, therefore, by his word how 
able he is to save thee. It is said of God's 
sayings to the children of Israel, " There failed 
not aught of any good thing which the Lord 
hath spoken to the house of Israel ; all came 
to pass." And again, "Not one thing hath 
failed of all the good things Avhich the Lord 
your God spake concerning you ; all are come 
to pass unto you, and not one thing hath failed 
thereof." 

Coming sinner, what promise thou findest in 
the word of Christ, strain it whether thou canst, 
so thou dost not corrupt it, and his blood and 
merits will answer all ; what the word saith, or 
any true consequence that is drawn therefrom, 
that we may boldly venture upon ; as here in 
the text he saith, "And him that cometh," in- 
definitely, without the least intimation of the 
rejection of any, though never so great, if he 
be a coming sinner. Take it then for granted 
that thou, whoever thou art, if coming, art in- 
tended in these words ; neither shall it injure 
Christ at all if, as Benhadad's servants served 
Ahab, thou shalt catch him at his word. 
"Now," saith the text, "the man did dil- 
igently observe whether anything would come 
from him" — to wit, any word of grace — "and 



COME AND WELCOME TO JESUS CHRIST. 



587 



did hastily catch it." And it happened that 
Ahab had called Benhadad his brother, The 
man replied therefore, "Thy brother Benha- 
dad !" catching him at his word. Sinner, com- 
ing sinner, serve Jesus Christ thus, and he will 
take it kindly at thy hands. When he, in his 
argument, called the Canaanitish woman dog, 
she catched him at it and said, " Truth, Lord, 
yet the dogs eat of the crumbs that fall from 
their master's table." I say, she catched him 
thus in his words, and he took it kindly, say- 
ing, " woman, great is thy faith ; be it unto 
thee even as thou wilt." Catch him, coming 
sinner, catch him in his word ; surely he will 
take it kindly and will not be offended at thee. 

2. The other thing that I told you is showed 
from these words is this : the willingness of 
Christ's heart to impute his mercies for life to 
the great, if coming, sinner. " And him that 
cometh to me I will in nowise cast out." 

The awakened, coming sinner doth not so 
easily question the power of Christ as his will- 
ingness to save him : " Lord, if thou wilt, thou 
canst," said one. He did not put the if upon 
his power, but upon his will : he concluded he 
could, but he was not as fully of persuasion 
that he would ; but we have the same ground 
to believe he will as we have to believe he 
can ; and indeed ground for both is the word 
God. If he was not willing, why did he prom- 
ise? Why did he say he would receive the 
coming sinner? Coming sinner, take notice 
'of this ; we use to plead practices with men, 
and why not with God likewise? I am sure 
we have no more ground for one than the 
other, for we have to plead the promise of a 
faithful God. Jacob took him there. " Thou 
saidst," said he, " I will surely do thee good." 
For from this promise he concluded that it 
followed in reason he must be willing. 

The text also gives some ground for us to 
draw the same conclusion. " And him that 
cometh to me I will in nowise cast out." Here 
is his willingness asserted, as well as his power 
suggested. It is worth your observation that 
Abraham's faith considered rather God's power 
than his willingness ; that is, he drew his con- 
clusion, " I shall have a child," from the power 
that was in God to fulfil the promise to him ; 
for he concluded he was willing to give him 
one, else he would not have promised one. 
"He staggered not at the promise of God 
through unbelief, but was strong in faith, giv- 
ing glory to God, being fully persuaded that 
what he had promised he was able to perform." 
But was not his faith exercised or tried about 



his willingness too? No; there was no show 
of reason for that, because he had promised it: 
indeed, had he not promised it he might law- 
fully have doubted it, but since he had promised 
it, there was left no ground at all for doubting, 
because his willingness to give a son was dem- 
onstrated in his promising him a son. These 
words, therefore, are sufficient ground to en- 
courage any coming sinner that Christ is will- 
ing to his power to receive him ; and since he 
hath power also to do what he will, there is no 
ground at all left to the coming sinner any 
more to doubt, but to come in full hope of ac- 
ceptance and of being received unto grace and 
mercy. " And him that cometh." He saith 
not, And him that is come, but, "and him that 
cometh;" that is, And him whose heart be- 
gins to move after me, who is leaving all for 
my sake ; him who is looking out, who is on 
his journey to me. We must therefore distin- 
guish betwixt coming and being come to Jesus 
Christ. He that is come to him has attained 
of him more sensibly what he felt before he 
wanted than he has that but yet is coming to 
him. 

A man that is come to Christ has the ad- 
vantage of him that is but coming to him ; and 
that in seven things : 

1. He that is come to Christ is nearer to 
him than he that is but coming to him ; for he 
that is but coming to him is yet, in some sense, 
at a distance from him, as it is said of the 
coming prodigal, " And while he was yet a 
great way off." Now, he that is nearer to him 
hath the best sight of him, and so is able to 
make the best judgment of his wonderful 
grace and beauty ; as God saith, " Let them 
come near and let them speak." And as the 
apostle John saith, " And we have seen and 
do testify that God sent his Son to be the Sa- 
viour of the world." He that is not yet come, 
though he is coming, is not fit, not being in- 
deed capable, to make that judgment of the 
worth and glory of the grace of Christ as he 
is that is come to him and hath seen and be- 
held it. Therefore, sinner, suspend thy judg- 
ment till thou art come nearer. 

2. He that is come to Christ has the advan- 
tage of him that is but coming, in that he is 
eased of his burden, for he that is but coming 
is not eased of his burden. He that is come 
has cast his burden upon the Lord. By faith 
he hath seen himself released thereof; but he 
that is but coming hath it yet, as to sense and 
feeling, upon his own shoulders. " Come unto 
me, all ye that labour and are heavy laden," 



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implies that their burden, though they are 
coming, is yet upon them, and so will be till 
indeed they are come to him. 

3. He that is come to Christ hath the ad- 
vantage of him that is but coming in this also 
— namely, he hath drunk of the sweet and 
soul-refreshing water of life ; but he that is 
but coming hath not. " If any man thirst, let 
him come unto me and drink." 

Mark ! he must come to him before he 
drinks, according to that of the prophet, "Ho! 
every one that thirsteth, come ye to the 
waters." He drinketh not as he cometh, but 
when he is come to the water. 

4. He that is come to Christ has the advan- 
tage of him that as yet is but coming in this 
also — to wit, he is not terrified with the noise, 
and, as I may call it, hue and cry, which the 
avenger of blood makes at the heels of him 
that yet is but coming to him. When the 
slayer was on his flight to the city of his re- 
fuge he had the noise or fear of the avenger 
of blood at his heels, but when he was come 
to the city and was entered thereinto the noise 
ceased: even so it is with him that is coming 
to Jesus Christ : he heareth many a dreadful 
sound in his ear — sounds of death and damna- 
tion, which he that is come is at present freed 
from. Therefore he saith, " Come, and I will 
give you rest;" and so he saith again, "We 
that have believed do enter into rest," as he 
said, &c. 

5. He, therefore that is come to Christ is not 
so subject to those dejections and castings 
down, by reason of the rage and assaults of 
the evil one, as is the man that is but coming 
to Jesus Christ, though he has temptations 
too. "And whilst he was yet coming the 
devil threw him down and tore him." For he 
has, though Satan still roareth upon him, those 
experimental comforts and refreshments — to 
wit, in his treasury — to present himself with 
in times of temptation and conflict, which he 
that is but coming has not. 

6. He that is come to Christ has the advan- 
tage of him that is but coming to him in this 
also — to wit, he hath upon him the wedding- 
garment, &c, but he that is coming has not. 
The prodigal, when coming home to his fa- 
ther, was clothed with nothing but rags, and 
was tormented with an empty belly ; but when 
he was come the best robe is brought out, also 
the gold ring and the shoes ; yea, they are put 
upon him, to his great rejoicing. The fatted 
calf was killed for him, the music was struck 
up to make him merry ; and thus also the fa- 



ther himself sang of him, " This my son was 
dead and is alive again ; was lost and is 
found." 

7. In a word, he that is come to Christ, his 
groans and tears, his doubts and fears, are 
turned into songs and praises for that he hath 
now received the atonement and the earnest 
of his inheritance; but he that is but yet a 
coming hath not those praises nor songs of 
deliverance with him, nor has he as yet re- 
ceived the atonement and earnest of his inher- 
itance, which is the sealing testimony of the 
Holy Ghost through the sprinkling of the 
blood of Christ upon his conscience ; for he is 
not come. 

"And him that cometh." There is further 
to be gathered from this word cometh these 
following particulars : 

1. That Jesus Christ hath his eye upon and 
takes notice of the first moving of the heart of 
a sinner after him. Coming sinner, thou canst 
not move with desires after Christ but he sees 
the working of those desires in thy heart. 
"All my desires," said David, "are before 
thee, and my groanings are not hid from thee." 
This he spake as he was coming (after he had 
backslidden) to the Lord Jesus Christ. It is 
said of the prodigal, " that while he was yet a 
great way off his father saw him," had his eye 
upon him, and upon the going out of his heart 
after him. 

When Nathaniel was come to Jesus Christ, 
the Lord said to them that stood before him, 
" Behold an Israelite indeed, in whom there is 
no guile." But Nathaniel answered him, 
" Whence knowest thou me ?" Jesus an- 
swered, " Before that Philip called thee, when 
thou wast under the fig tree, I saw thee." 
There, I suppose, Nathaniel was pouring out 
of his soul to God for mercy, or that he would 
give him good understanding about the Mes- 
siah to come ; and Jesus saw all the workings 
of his honest heart at that time. 

Zaccheus also had some secret movings of 
heart, such as they were, towards Jesus Christ, 
when he ran before and climbed up the tree to 
see him, and the Lord Jesus Christ had his 
eye upon him ; therefore, when he was come 
to the place he looked up to him, bids him 
come down, "for to-day," said he, "I must 
abide at thy house" — to wit, in order to the 
further completing the work of grace in his 
soul. Eemember this, coming sinner. 

2. As Jesus hath his eye upon, so he hath 
his heart open to receive, the coming sinner. 
This is verified by the text : " And him that 



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589 



cometh to me I will in nowise cast out." This 
is also discovered by his preparing of the way, 
in his making of it easy (as it may be) to the 
coming sinner ; which preparation is manifest 
by these blessed words, " I will in nowise cast 
out," of which more when we come to the 
place. " And while he was yet a great way 
off his father saw him and had compassion on 
him, and ran and fell on his neck, and kissed 
him." All these expressions do strongly prove 
that the heart of Christ is open to receive the 
coming sinner. 

3. As Jesus Christ hath his eye upon, and 
his heart open to receive, so he hath resolved 
already that nothing shall alienate his heart 
from receiving, the coming sinner. No sins 
of the coming sinner, nor the length of the 
time that he hath abode in them, shall by any 
means prevail with Jesus Christ to reject him. 
Coming sinner, thou art coming to a loving 
Lord Jesus. 

4. These words, therefore, dropped from his 
blessed mouth on purpose that the coming 
sinner might take encouragement to continue 
on his journey until he be come indeed to Jesus 
Christ. It was doubtless a great encourage- 
ment to blind Bartimeus that Jesus Christ 
stood still and called him when he was crying, 
" Jesus, thou Son of David, have mercy upon 
me:" therefore it is said, "he cast away his 
garment, rose up and came to Jesus." Now, 
if a call to come hath such encouragement in 
it, what is a promise of receiving such but an 
encouragement much more ? And observe it, 
though he had a call to come, yet not having 
a promise, his faith was forced to work upon a 
mere consequence, saying, He calls me; and 
surely, since he calls me, he will grant me my 
desire. Ah but, coming sinner, thou hast no 
need to go so far about as to draw in this mat- 
ter consequences, because thou hast plain prom- 
ises: "And him that cometh to me I will in 
nowise cast out." Here is full, plain, yea, 
what encouragement one can desire ; for sup- 
pose thou wert admitted to make a promise 
thyself, and Christ should attest that he would 
fulfil it upon the sinner that cometh to him, 
couldst thou make a better promise? couldst 
thou invent a more full, free, or larger promise 
— a promise that looks at the first moving of 
the heart after Jesus Christ ; a promise that 
declares, yea, that engageth Christ Jesus to 
open his heart to receive the coming sinner ; 
yea, farther, a promise that demonstrateth that 
the Lord Jesus is resolved freely to receive, 
and will in nowise cast out, nor means to re- 



ject the soul of, the coming sinner. For all 
this lieth fully in this promise, and doth natu- 
rally flow therefrom. Here thou ncedst not 
make use of far-fetched consequences, nor strain 
thy wits to force encouraging arguments from 
the text. Coming sinners, the words are plain : 
" And him that cometh to me I will in nowise 
cast out." 

"And him that cometh." There are two 
sorts of sinners that are coming to Jesus 
Christ. 

1. Him that hath never, until of late, at all 
begun to come. 

2. Him that came formerly, and after that 
went back, but hath since bethought himself' 
and is now coming again. 

Both these sorts of sinners are intended by 
the him in the text, as is evident, because both 
are now the coming sinners. 

For the first of these. The sinner that hath 
never, until of late, begun to come, his way is 
more easy — I do not say more plain and open 
to come to- Christ than is the other, (those lost 
having the clod of a guilty conscience of the 
sin of backsliding hanging at their heels.) 
But all the encouragement of the gospel, with 
what invitations are herein contained to coming 
sinners, are as free and as open to the one as 
the other; so that they may with the same 
freedom and liberty, as from the word, both 
alike claim interest in the promise. "All 
things are ready" — all things for the coming 
backslider, as well as for the others : " Come 
to the wedding, and let him that is athirst 
come." 

But having spoke of the first of these 
already, I shall here pass it by, and shall 
speak a word or two to him that is coming, 
after backsliding, to Jesus Christ for life. 

Thy way, thou sinner of a double dye ! — 
thy way is open to come to Jesus Christ ; I 
mean thee whose heart, after long back- 
sliding, doth think of turning to him again. 
Thy way, I say, is open to him, as is the way 
of the other sorts of comers, as appears by 
what follows : 

1. Because the text makes no exception 
against thee : it doth not say, And any him 
but a backslider — any him but him. The 
text doth not thus object, but indefinitely 
openeth wide its golden arms to every coming 
soul, without the least exception ; therefore 
thou may est come. And take heed that thou 
shut not that door against thy soul by unbe- 
lief which God has opened by his grace. 

2. Nay, the text is so far from excepting 



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against thy coming that it strongly suggesteth 
that thou art one of the souls intended, thou 
coming backslider, else what need that clause 
have been so inserted, " I will in nowise cast 
out?" As who should say, Though those that 
now come are such as have formerly back- 
slidden, I will in nowise cast away the fornica- 
tor, the covetous, the railer, the drunkard, or 
other common sinners, nor yet the backslider 
neither. 

3. That the backslider is intended is evi- 
dent — 

1st. For that he is sent to by name, "Go 
tell his disciples, and Peter." But Peter was 
a godly man. True, but he was also a back- 
slider, yea, a desperate backslider: he had 
denied his Master once, twice, thrice, cursing 
and swearing that he knew him not. If this 
was not backsliding, if this was not a high 
and eminent backsliding, yea, a higher back- 
sliding than thou art capable of, I have thought 
amiss. 

Again, when David had backslidden, and 
had committed adultery and murder in his 
backsliding, he must be sent to by name. 
" And," saith the text, " the Lord sent Nathan 
to David." And he sent him to tell him, after 
he had brought him to unfeigned acknowledg- 
ment, "The Lord hath also put away (or for- 
given) thy sins." 

This man was also far gone : he took a 
man's wife and killed her husband, and en- 
deavoured to cover all with wicked dissimula- 
tion. He did this, I say, after God exalted 
him and showed him great favour ; wherefore 
his transgression was greatened also by the 
prophet with mighty aggravations : yet he 
was accepted, and that with gladness, at the 
first step he took in his returning to Christ; 
for the first step of the backslider's return is 
to say, sensibly and unfeignedly, "I have 
sinned ;" but he had no sooner said thus but a 
pardon was pronounced, yea, thrust into his 
bosom. "And Nathan said unto David, The 
Lord hath also put away thy sin." 

2dly. As the person of the backslider is 
mentioned by name, so also is his sin, that, 
if possible, thy objections against thy return- 
ing to Christ.may be taken out of the way ; — 
I say, thy sin also is mentioned by name, and 
mixed, as mentioned, with words of grace and 
favour. " I will heal their backslidings and 
love them freely." What say est thou now, 
backslider ? 

3dly. Nay, farther, thou art not only men- 
tioned by name, and thy sin by the nature of 



it, but thou thyself, who art a returning back- 
slider, put — 

(1.) Amongst God's Israel. "Return, O 
backsliding Israel, saith the Lord, and I will 
not cause mine anger to fall upon you, for I 
am merciful, saith the Lord, and will not 
keep anger for ever." 

(2.) Thou art put among his children, 
among his children to whom he is married. 
" Turn, O backsliding children, for I am mar- 
ried unto you." 

(3.) Yea, after all this, as if his heart was 
so full of grace for them that he was pressed 
until he had uttered it before them, he adds, 
" Return, ye backsliding children, and I will 
heal your backsliding." 

(4.) Nay, farther, the Lord hath considered 
that the shame of thy sin hath stopped thy 
mouth and made thee almost a prayerless 
man, and therefore he saith unto thee, " Take 
with you words and turn unto the Lord, and 
say unto him, Take away all iniquity and re- 
ceive us graciously." See his grace that him- 
self should put words of encouragement into 
the heart of a backslider ! As he saith in an- 
other place, " I taught Ephraim to go, taking 
him by the arms." This is teaching him to 
go indeed, to hold him up by the arms— by 
the chin, as we say. 

From what has been said I conclude, even 
as I said before, that the him in the text and 
"him that cometh" includeth both these sorts 
of sinners, and therefore both should freely 
come. 

Question. But where doth Jesus Christ in 
all the words of the New Testament expressly 
speak to a returning backslider with words of 
grace and peace? for what you have urged as 
yet from the New Testament is nothing but 
consequences drawn from this text. Indeed, 
it is a full text for carnal, ignorant sinners 
that come, but to me, who am a backslider, it 
yieldeth but little relief. 

Answer 1. How ! but little encouragement 
from the text when it is said, " I will in no- 
wise cast out !" What more could have been 
said ? What is here omitted that might have 
been inserted to make the promise more full 
and free ? Nay, take all the promises in the 
Bible, all the freest promises, with all the 
variety of expressions, of what nature or ex- 
tent soever, and they can but amount to the 
expressions of this very promise, "I will in 
nowise cast out" — will for nothing, by no 
means, upon no account, however they have 
sinned, however they have backslidden, how- 



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591 



ever they have provoked, cast out the coming 
sinner. But, 

2. Thou sayest, Where doth Jesus Christ, 
in all the words of the New Testament, speak 
to a returning backslider with words of grace 
and peace — that is, under the name of a back- 
slider? 

Answer. Where there is such plenty of ex- 
amples in receiving backsliders, there is the 
less need for express words to that intent: one 
promise, as the text is, with those examples 
that are annexed, is instead of many promises. 
And besides, I reckon that the act of receiving 
is as so much, if not of more, encouragement 
than is a bare promise to receive ; for receiving- 
is as the promise to receive; for receiving is as 
the promise and the fulfilling of it too ; so that 
in the Old Testament thou hast the promise, 
and in the New the fulfilling of it, and that in 
divers examples. 

1. In Peter. Peter denied his Master once, 
twice, thrice, and that with an open oath, yet 
Christ receives him again without any the 
least hesitation or stick. Yea, he slips, stum- 
bles, falls again in downright dissimulation, 
and that to the hurt and fall of many others ; 
but neither of this doth Christ make a bar to 
his salvation, but receives him again at his re- 
turn as if he knew nothing of the fault. 

2. The rest of his disciples, even all of them, 
did backslide, and leave the Lord Jesus in his 
greatest straits. "Then all the disciples for- 
sook him and^fled; they returned (as he had 
foretold) every one to his own, and left him 
alone;" but this also he passes over as a very 
light matter: not that it was so indeed in it- 
self, but the abundance of grace that was in 
him did lightly roll it away ; for after his res- 
urrection, when first he appeared unto them, 
he gives them not the least check for their 
perfidious dealings with him, but salutes them 
with words of grace, saying, "All hail! Be 
not afraid, peace be to you, all power in 
heaven and earth is given unto me." True, 
he rebuked them for their unbelief, for the 
which also thou deservest the same, for it is 
unbelief that alone puts Christ and his bene- 
fits from us. 

3. The man that after a large profession lay 
with his father's wife committed a high trans- 
gression, even such a one that at that day was 
not heard of, no not among the Gentiles. 
Wherefore this was a desperate backsliding, 
yet at his return he was received and accepted 
again to mercy. 

4. The thief that stole was bid to steal no 



more, not at all doubting but that Christ was 
ready to forgive him this act of backsliding. 

Now all these are examples, particular in- 
stances, of Christ's readiness to receive the 
backsliders to mercy; and observe it, ex- 
amples and proofs that he hath done so are to 
our unbelieving hearts stronger encourage- 
ments than bare promises that so he will do. 
But again the Lord Jesus hath added to these, 
for the encouragement of returning back- 
sliders to come to him — 

1. A call to come and he will receive them. 
Wherefore New Testament backsliders have 
encouragement to come. 

2. A declaration of readiness to receive them 
that come, as here in the text and in many 
other places, is plain; therefore, "Set thee up 
these marks, make thee those high heaps, (of 
the golden grace of the gospel,) set thine heart 
towards the highway, even the way that thou 
wentest (when thou didst backslide;) turn 
again, O virgin of Israel, turn again to these 
thy cities." 

"And him that cometh." He saith not, 
And him that talketh, that professeth, that 
maketh a show, a noise or the like, but "him 
that cometh." Christ will take leave to judge 
who among the many that make a noise they 
be that indeed are coming to him. It is not 
him that saith he comes, nor him of whom 
others affirm that he comes, but him that 
Christ himself shall say doth come, that is 
concerned in this text. When the woman 
that had a bloody issue came to him for cure, 
there were others as well as she that made a 
great bustle about him, that touched, yea, 
thronged him. Ah, but Christ could dis- 
tinguish this woman from them all. "And 
he looked round about upon them all, to see 
her that had done this thing." 

He was not concerned with the thronging or 
touching of the rest, for theirs were but acci- 
dental, or at best void of that which made her 
touch acceptable. Wherefore, Christ must be 
judge who they be that in truth are coming to 
him. "Every man's ways are right in his own 
eyes, but the Lord weigheth the spirits." It 
standeth therefore every one in hand to be 
certain of their coming to Jesus Christ, for as 
thy coming is, so shall thy salvation be; if 
thou comest indeed, thy salvation shall be in- 
deed; but if thou comest but in outward ap- 
pearance, so shall thy salvation be, But of 
coming see before, as also afterwards, in the use 
and application. 

" And him that cometh to me." These words 



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to me are also to be well heeded, for by them, 
as he secureth those that come to him, so also 
he shows himself unconcerned with those that 
in their coming rest short to turn aside to 
others; for you must know that every one 
that comes comes not to Jesus Christ; some 
that come come to Moses and to his law, and 
there take up for life ; with these Christ is not 
concerned, with these his promise has not to 
do. "Christ is become of none effect unto 
you, whoso of you are justified by the law; ye 
are fallen from grace." Again, some that 
come come no farther than the gospel ordi- 
nances, and there stay; they come not through 
them to Christ; with these neither is he con- 
cerned, nor will their "Lord, Lord!" avail 
them any thing in the great and dismal day. 
A man may come to, and also go from, the 
place and ordinances of worship, and yet not 
be remembered by Christ. "So I saw the 
wicked buried," said Solomon, "who had come 
and gone from the place of the Holy, and 
they were forgotten in the city where they had 
so done ; this is also vanity." 

"To me." These words, therefore, are by 
Jesus Christ very warily put in, and serve for 
caution and encouragement — for caution, lest 
we take up in our coming any thing short of 
Christ; and for encouragement to those that 
shall in their coming come past all till they 
come to Jesus Christ: "And him that cometh 
to me I will in nowise cast out." 

Reader, if thou lovest thy soul, take this 
caution kindly at the hands of Jesus Christ. 
Thou seest thy sickness, thy wound, thy neces- 
sity of salvation ; well, go not to King Jareb, 
for he cannot heal thee nor cure thee of thy 
wound. Take the caution, I say, lest Christ, 
instead of being a Saviour unto thee, becomes 
a lion, a young lion to tear thee, and go away. 

There is a coming, but not to the Most 
High; there is a coming, but not with the 
whole heart, but as it were feignedly ; therefore 
take the caution kindly. 

" And him that cometh to me." Christ, as a 
Saviour, will stand alone, because his own arm 
alone hath brought salvation unto him : he 
will not be joined with Moses, nor suffer John 
Baptist to be tabernacled by him: I say they 
must vanish, for Christ will stand alone ; yea, 
God the Father will have it so ; therefore, they 
must be parted from him, and a voice from 
heaven must come to bid the disciples hear 
only the beloved Son. Christ will not suffer 
any law or ordinance, statute or judgment to 
be partners with him in the salvation of the 



sinner. Nay, he saith not, And him that 
cometh to my word, but, And him that cometh 
to me. The words of Christ, even his most 
blessed and free promises, such as this in the 
text, are not the Saviour of the world, for that 
is Christ himself, Christ himself only. The 
promises, therefore, are but to encourage com- 
ing sinners to come to Jesus Christ, and not to 
rest in them short of salvation by men. " And * 
him that cometh to me" The man, therefore, 
that comes aright casts all things behind his 
back and looketh at (nor hath his expectations 
from aught but) the Son of God alone ; and 
David said, " My soul, wait thou only upon 
God : for my expectation is from him : he only 
is my rock and my salvation ; he is my defence, 
I shall not be moved." His eye is to Christ, 
his heart is to Christ, and his expectation is 
from him, from him only. 

Therefore the man that comes to Christ is 
one that hath had deep considerations of his 
own sins, slighting thoughts of his own right- 
eousness, and high thoughts of the blood and 
righteousness of Jesus Christ ; yea, he sees, as 
I have said, more virtue in the blood of Christ 
to save him than there is in all his sins to 
damn him. He therefore setteth Christ before 
his eyes ; there is nothing in heaven or earth, 
he knows, that can save his soul and secure 
him from the wrath of God but Christ ; that is, 
nothing but his personal righteousness and 
blood. 

"And him that cometh to me I will in no- 
wise cast out." " In nowise :" by these words 
there is something expressed and something 
implied. 

1. That which is expressed is Jesus Christ, 
his unchangeable resolution to save the coming 
sinner : I will in nowise reject him, or deny 
him the benefit of my death and righteousness. 
This word, therefore, is like that which he ' 
speaks of the everlasting damnation of the 
sinner in hell-fire : " He shall by no means 
depart thence;" that is, never, never come out 
again ; no, not to all eternity. So that as he 
that is condemned into hell-fire hath no ground 
of hope for his deliverance thence, so him that 
cometh to Christ hath no ground to fear he 
shall ever be cast in thither. 

Thus saith the Lord, " If heaven above can 
be measured, or the foundation of the earth 
searched out beneath, I will also cast away all 
the seed of Israel for all that they have done, 
saith the Lord." 

Thus saith the Lord, "If my covenant be 
not with day and night, and if I have not ap- 



COME AND WELCOME TO JESUS CHRIST. 



593 



pointed the ordinances of heaven and earth, 
then will I cast away the seed of Jacob." But 
heaven cannot be measured, nor the founda- 
tions of the earth searched out beneath ; his 
covenant is also with day and night, and he 
hath appointed the ordinances of heaven; 
therefore he will not cast away the seed of 
Jacob, who are the coming ones, but will cer- 
tainly save them from the dreadful wrath to 
come: By this, therefore, it is manifest that it 
was not the greatness of sin, nor the long con- 
tinuance in it, no, nor yet the backsliding nor 
the pollution of thy nature, that can put a bar 
in against or be a hindrance of the salvation 
of the coming sinner ; for if indeed this could 
be, then would this solemn and absolute de- 
termination of the Lord Jesus of itself fall to 
the ground and be made of none elFect. "But 
his counsel shall stand, and he will do all his 
pleasure;" that is, his pleasure is this, for his 
promise, as to this irreversible conclusion, 
arises of his pleasure ; he will stand to it and 
will fulfil it, because it is his pleasure. 

Suppose that one man had the sins or as 
many sins as a hundred, and another should 
have a hundred times as many as he, yet if 
they come, these words, " I will in nowise cast 
out," secure them both alike. 

Suppose a man has a desire to be saved, and 
for that purpose is coming in truth to Jesus 
Christ, but he, by his debauched life, has 
damned many in hell ; why, the door of hope 
is by these words set as open for him as it is 
for him that has not the thousandth part of 
his transgressions. " And him that cometh to j 
me I will in nowise cast out." 

Suppose a man is coming to Christ to be 
saved, and hath nothing but sin and an ill- 
spent life to bring with him; why, let him 
come and welcome to Jesus Christ, " and he 
will in nowise cast him out." Is not this love 
that passeth knowledge ? and is not this love 
the wonderment of angels? and is not this love 
worthy of all acceptation at the hands and 
hearts of all coming sinners ? 

2. That which is implied in the words is — 

1st. The coming souls have those that con- 
tinually lie at Jesus Christ to cast them off. 

2dly. The coming souls are afraid that those 
will prevail with Christ to cast them off. 

For these words are spoken to satisfy us and 
to stay up our spirits against these two dan- 
gers : " I will in nowise cast out." 

1st. For the first, coming souls have those 
that continually lie at Jesus Christ to cast 
them off. 

38 



And there are three things that thus bend 
themselves against the coming sinner: 

(1.) There is the devil, the accuser of the 
brethren, that accuses them before God day 
and night. This prince of darkness is un- 
wearied in this work : he doth it, as you see, 
day and night — that is, without ceasing. He 
continually puts in his caveats against thee, if 
so be he may prevail. How did he play it 
against that good man Job, if possibly he 
might have obtained his destruction in hell- 
fire ? He objected against him that he served 
not God for naught, and tempted God to put 
forth his hand against him, urging that if he 
did it he would curse him to his face ; and all 
this, as God witnesseth, "he did without a 
cause." How did he play it with Christ against 
Joshua the high priest? "And he showed 
me Joshua," saith the prophet, " the high 
priest, standing before the angel of the Lord, 
and Satan standing at his right hand to resist 
him." 

" To resist him " — that is, to prevail with 
the Lord Jesus Christ to resist him, objecting 
the uncleanness and unlawful marriage of his 
sons with the Gentiles ; for that was the crime 
that Satan laid against them. Yea, and for 
aught I know, Joshua was also guilty of the 
fact, but if not of that, of crimes no whit in- 
ferior, for he was clothed with filthy garments 
as he stood before the angel. Neither had he 
one word to say in vindication of himself 
against all that this wicked one had to say 
against him. But notwithstanding that, he 
I came off well; but he might for it thank a 
good Lord Jesus, because he did not resist 
him, but, contrariwise, took up his cause, 
pleaded against the devil, excusing his in- 
firmity, and put justifying robes upon him 
before his adversary's face. 

" And the Lord said unto Satan, The Lord 
rebuke thee, Satan, even the Lord that 
hath chosen Jerusalem rebuke thee. Is not 
this a brand plucked out of the fire? And 
he answered and spake to those that stood 
before him, saying, Take away the filthy gar- 
ment from him; and to him he said, Behold 
I have caused thine iniquities to pass from 
thee, and will clothe thee with a change of 
raiment." 

Again : how did Satan ply it against Peter 
when he desired to have him that he might 
sift him as wheat! — that is, if possible, sever 
all grace from his heart, and leave him noth- 
ing but flesh and filth, to the end that he 
might make the Lord Jesus loathe and abhor 



594 BUNYAN'S CO. 

him. " Simon, Simon," said Christ, " Satan 
hath desired to have you, that he might sift 
you as wheat." But did he prevail against 
him? No. "But I have prayed for thee, 
that thy faith fail not." As who should say, 
Simon, Satan hath desired me that I would 
give thee up to him, and not only thee, but all 
the rest of thy brethren, (for that the word 
you imports;) but I will not leave thee in his 
hand : I have prayed for thee, thy faith shall 
not fail. I will secure thee to the heavenly 
inheritance. 

(2.) As Satan, so every sin of the coming- 
sinner comes in with a voice against him, if 
perhaps they may prevail with Christ to cast 
off the soul. When Israel was coming out of 
Egypt to Canaan how many times had their 
sins thrown them out of the mercy of God had 
not Moses, as a type of Christ, stood in the 
breach to turn away his wrath from them! 
Our iniquities testify against us, and would 
certainly prevail against us, to our utter rejec- 
tion and damnation, had we not an advocate 
with the Father, Jesus Christ the righteous. 

The sins of the old world cried them down 
to hell ; the sins of Sodom fetched upon them 
fire from heaven, which devoured them; the 
sins of the Egyptians cried them down to hell, 
because they came not to Jesus Christ for life. 
Coming sinner, thy sins are no whit less than 
any ; nay, perhaps they are as big as all theirs. 
Why is it, then, that thou livest when they 
are dead, and that thou hast a promise of 
pardon when they had not? Why, thou 
art coming to Jesus Christ, and therefore sin 
shall not be thy ruin. 

(3.) As Satan and sin, so the law of Moses, 
as it is a perfect holy law, hath a voice against 
you before the face of God. " There is one 
that accuseth you, even Moses's law." Yea, it 
accuseth all men of transgression that have 
sinned against it, for as long as sin is sin 
there will be a law to accuse for sin. But 
this accusation shall not prevail against the 
coming sinner, because it is Christ that died 
and that ever lives to make intercession for 
them that " come to God by him." 

These things, I say, do accuse us before 
Christ Jesus ; yea, and also to our own faces, 
if perhaps they might prevail against us. But 
these words, " I will in nowise cast out," se- 
cureth the coming sinner from them all. 

The coming sinner is not saved because there 
is none that comes in against him, but because 
the Lord Jesus will not hear their accusations, 
will not cast out the coming sinner. 



PLETE WORKS. 

When Shimei came down to meet King 
David and to ask pardon for his rebellion, up 
starts Abishai and puts in his caveat, saying, 
Shall not Shimei die for this? This is the 
case of him that comes to Christ: he hath this 
Abishai and that Abishai that presently steps 
in against him, saying, Shall not this rebel's 
sin destroy him in hell ? Read farther : " But 
David answered, What have I to do with you, 
ye sons of Zeruiah, that you should this 
day be adversaries to me? Shall there any 
man be put to death this day in Israel, for 
do I not know that I am king this day over 
Israel?" 

That is Christ's answer by the text to all 
that accuse the coming Shimeis : What have 
I to do with you that accuse the coming sin- 
ners to me ? I count you adversaries that are 
against my showing mercy to them. Do not I 
know that I am exalted this day to be King 
of righteousness and King of peace? "I will 
in nowise cast them out." 

2dly. But again : these words do closely im- 
ply that the coming souls are afraid that these 
accusers will prevail against them, as is evi- 
dent, because the text is spoken for their re- 
lief and succour ; for that need not be if they 
that are coming are not subject to fear and 
despond upon this account. Alas! there is 
guilt, and the curse lies upon the conscience 
of the coming sinner. 

Besides, he is conscious to himself what a 
villain, what a wretch he hath been against 
God and Christ. Also he now knows, by woe- 
ful experience, how he hath been at Satan's 
beck and at the motion of every lust. He 
hath now also new thoughts of the holiness 
and justice of God: also he feels that he can- 
not forbear sinning against him : " for the mo- 
tions of sin, which are by the law, do still 
work in his members, to bring forth fruit unto 
death." But none of this need discourage, 
since we have so good, so tender-hearted, and 
so faithful a Jesus to come to, who will rather 
overthrow heaven and earth than suffer a tittle 
of this text to fail : " And him that cometh to 
me I will in nowise cast out." 

Now we have yet to inquire into two things 
that lie in the words to which there hath been 
nothing said ; as, 1. What it is to cast out ; 2. 
How it appears that Christ hath power to save 
or cast out. 

For the first of these — What it is to cast out. 
To this I will speak — 1. Generally; 2. More 
particularly. 

1. To cast out is to slight, and despise, and 



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595 



contemn, as it is said of Saul's shield, "it was 
vilely cast away " — that is, slighted and con- 
temned. Thus it is with the sinners that come 
not to Jesus Christ; he slights, despises, and 
contemns them — that is, " casts them away." 

2. Things cast away are reputed as the dirt 
of the street. And thus it shall be with the 
men that come not to Jesus Christ; they shall 
be counted as the dirt in the streets. 

3. To be cast out or off is to be abhorred, 
not to be pitied, but to be put to a perpetual 
shame. 

But more particularly to come to the text. 
The casting out here mentioned is not limited 
to this or the other evil ; therefore it must be 
extended to the most extreme and utmost mis- 
ery. Or thus : 

He that cometh to Christ shall not want 
anything that may make him gospelly-happy 
in this world or that which is to come, nor 
shall he want anything that cometh not that 
may make him spiritually and eternally mis- 
erable. 

But further : as it is to be generally taken, 
so it respecteth things that shall be hereafter. 

For the things that are now, they are either 
— 1. More general ; 2. Or more particular. 

First, more general, thus : 

1. It is to be cast out of the presence and fa- 
vour of God. 

Thus was Cain cast out : " thou hast driven" 
(or cast) " me out this day ; from thy face" 
(that is, from thy favour) "shall I be hid." A 
dreadful complaint! but the effect of a more 
dreadful judgment. 

2. " To be cast out" is to be cast out of God's 
sight. God will look after them no more, care 
for them no more, nor will he watch over them 
any more for good. Now they that are so are 
left, like blind men, to wander and fall into the 
pit of hell. This therefore is also a sad judg- 
ment ; therefore here is the mercy of him that 
cometh to Christ. He shall not be left to wan- 
der at uncertainties. The Lord Jesus Christ 
will keep him as a shepherd doth his sheep. 
" Him that cometh to me I will in nowise cast 
out." 

3. " To be cast out" is to be denied a place 
in God's house, and to be left as fugitives and 
vagabonds, to pass a little time away in this 
miserable life, and after that to go down to the 
dead. Therefore here is the benefit of him 
that cometh to Christ, he shall not be denied a 
place in God's house. They shall not be left 
like vagabonds in the world. " Him that com- 
eth to me I will in nowise cast out." 



4. In a word, " to be cast out" is to be re- 
jected as are the fallen angels, for their eter- 
nal damnation began at their being cast down 
from heaven to hell. So, then, " not to be cast 
out" is to have a place, a house and habitation 
there, and to have a share in the privileges of 
elect angels. 

These words, therefore, " I will not cast out," 
will prove great words one day to them that 
come to Jesus Christ. 

Secondly, and more particularly : 

1. Christ hath everlasting life for him that 
cometh to him, and he shall never perish, " for 
he will in nowise cast him out;" but for the 
rest, they are rejected, cast out, and must be 
damned. 

2. Christ hath everlasting righteousness to 
clothe them with that come to him, and they 
shall be covered with it as with a garment; 
but the rest shall be found in the filthy rags of 
their own stinking pollutions, and shall be 
wrapped up iu them as in a winding-sheet, 
and so bear their shame before the Lord and 
also before the angels. 

3. Christ hath precious blood, that, like an 
open fountain, stands free for him to wash in 
that comes to him for life, " and he will in no- 
wise cast him out ;" but they that come not to 
him are rejected from a share therein, and are 
left to ireful vengeance for their sins. 

4. Christ hath precious promises, and they 
shall have a share in them that come to him 
for life, "for he will in nowise cast them out;" 
but they that come not can have no share in 
them, because they are true only in him ; for 
in him, and only in him, all the promises are 
yea and amen. Wherefore they that come not 
to him are no whit the better for them. 

5. Christ hath also fulness of grace in him- 
self for them that come to him for life, " and 
he will in nowise cast them out;" but those 
that come not unto him are left in their grace- 
less state, and as Christ leaves them, death, 
hell, and judgment finds them. "He that 
findeth me," saith Christ, " findeth life, and 
shall obtain favour of the Lord ; but he that 
sinneth against me wrongeth his own soul. All 
that hate me love death." 

6. Christ is an intercessor, and ever liveth to 
make intercession for them that come to God 
by him ; " but their sorrows shall be multi- 
plied that hasten after another" (or other) 
"gods," (their sins and lusts.) "Their drink- 
offerings will he not suffer, nor take up their 
names into, his lips." 

7. Christ hath wonderful love, bowels, and 



596 



JBUNYAN'S COMPLETE WORKS. 



compassion for those that come to him, for 
" he will in nowise cast them out ;" but the 
rest will find him a lion rampant; he will one 
day tear them all to pieces. " Now consider 
this," saith he, "ye that forget God, lest I tear 
you in pieces, and there be none to deliver 
you." 

8. Christ is known by, and for his sake those 
that come to him have their persons and per- 
formances accepted of, the Father, "and he 
will in nowise cast them out;" but the rest 
must fly to the rocks and mountains for shelter, 
but all in vain, to hide them from his face and 
wrath. 

But again : these words, cast out, have a 
special look to what will be hereafter, even at 
the day of judgment; for then, and not till 
then, will be the great anathema and casting out 
made manifest, even manifest by execution. 
Therefore here to speak to this, and that under 
these two heads; as, 1. Of the casting out 
itself; 2. Of the place into which they shall 
be cast that shall then be cast out. 

First. The casting out itself standeth in 
two things : 

1. In a preparatory work. 

2. In the manner of executing the act. 
The preparatory work standeth in these 

three things : 

1. It standeth in their separation that have 
not come to him from them that have at that 
day. Or thus : at the day of the great casting 
out those that have not now come to him shall 
be separated from them that have, for them 
that have " he will not cast out." " When the 
Son of man shall come in his glory, and all 
his holy angels with him, then he shall sit 
upon the throne of his glory, and before him 
shall be gathered all nations, and he shall sep- 
arate them one from another, as a shepherd 
divideth the sheep from the goats." 

This dreadful separation, therefore, shall 
then be made betwixt them that now come to 
Christ and them that come not; and good 
reason, for since they would not with us come 
to him now they have time, why should they 
stand with us when judgment is come? 

2. They shall be placed before him accord- 
ing to their condition : they that have come to 
him in great dignity, even at his right hand, 
" for he will in nowise cast them out ;".but the 
rest shall be set at his left hand, the place of 
disgrace and shame, for they did not come to 
him for life. 

Distinguished also shall they be by fit terms : 
those that come to him he calleth the sheep, 



but the rest are frowish goats, "and he shall 
separate them one from another; as the shep- 
herd divideth the sheep from the goats ; and 
the sheep will be set on the right hand," (next 
heaven-gate, for they came to him,) "but the 
goats on the left," to go from him into hell, 
because they are not of his sheep. 

3. Then will Christ proceed to conviction of 
those that came not to him, and will say, " I 
was a stranger, and ye took me not in," or did 
not come unto me. Their excuse of them- 
selves he will slight as dirt, and proceed to 
their final judgment. 

Now when these wretched rejecters of Christ 
shall thus be set before him in their sins and 
convicted, this is the preparatory work upon 
which follows the manner of executing the act 
which will be done : 

1. In the presence of all the holy angels. 

2. In the presence of all them that in their 
lifetime came to him, by saying unto them, 
" Depart from me, ye cursed, into everlasting 
fire, prepared for the devil and his angels," 
with the reason annexed to it : for you were 
cruel to me and mine, particularly discovered 
in these words: " For I was an hungered, and 
ye gave me no meat ; thirsty, and ye gave me 
no drink; I was a stranger, and ye took me 
not in ; naked, and ye clothed me not ; sick 
and in prison, and ye visited me not." 

Secondly. Now it remains that we speak 
of the place into which these shall be cast, 
which in the general you have heard already 
— to wit, the fire prepared for the devil and 
his angels. But, in particular, it is thus de- 
scribed : 

1. It is called Tophet. " For Tophet is or- 
dained of old, yea, for the king," the Lucifer, 
" it is prepared ; he hath made it deep and 
large, the pile thereof is fire and much wood ; 
the breath of the Lord like a stream of brim- 
stone doth kindle it." 

2. It is called hell. " It is better for thee to 
enter into life halt or lame, than, having two 
feet, to be cast into hell." 

3. It is called "the wine-press of the wrath 
of God." And the angel thrust in his sickle 
into the earth, and gathered the vine of the 
earth, (that is, them that did not come to 
Christ,) and cast them out into the great wine- 
press of the wrath of God. Rev. xiv. 19. 

4. It is called a "lake of fire." And 
whatsoever was not found written in the book 
of life was cast into the lake of fire. Rev. xx. 
15. 

5. It is called a pit. "Thou hast said in 



COME AND WELCOME TO JESUS CHRIST. 



597 



thy heart, I will ascend to heaven, I will exalt 
my throne above the stars of God, I will sit 
also upon the mount of the congregation, in 
the sides of the north. Yet thou shalt be 
brought down to hell, to the sides of the pit." 

6. It is called "a bottomless pit, out of 
which the smoke and the locust came, and into 
which the great dragon was cast;" and it is 
called bottomless, to show the endlessness of 
the fall that they will have into it that come 
not in the acceptable time to Jesus Christ. 

7. It is called " outer darkness." " Bind 
him hand and foot, and cast him into outer 
darkness, and cast ye the unprofitable servant 
into outer darkness; there shall be weeping 
and gnashing of teeth." 

8. It is called "a furnace of fire." As 
therefore the tares are gathered and burned in 
the fire, so shall it be in the end of this world : 
the Son of man shall send forth his angels, 
and he shall gather out of his kingdom all 
things that offend and them that do iniquity, 
and shall cast them into a furnace of fire; 
there shall be wailing and gnashing of teeth. 
And again : So shall it be in the end of the 
world ; the angels shall come forth and sever 
the wicked from among the just, and shall 
cast them into a furnace of fire ; there shall be 
wailing and gnashing of teeth. IVJatt. xiii. 41- 
51. 

Lastly. It may not be amiss if in the con- 
clusion of this I show in a few words to what 
the things that torment them in this state are 
compared. Indeed some of them have been 
occasionally mentioned already,* as that they 
are compared — 

1. To wood that burnetii. 

2. To fire. 

3. To fire and brimstone. But, 

4. It is compared to a worm, a gnawing 
worm, a never-dying, gnawing worm : " They 
are cast into hell, where their worm dieth not." 

5. It is called "unquenchable fire:" "He 
will gather his wheat into his garner, but will 
burn up the chaff with unquenchable fire." 

6. It is called "everlasting destruction." 
The Lord Jesus shall descend from heaven 
with his mighty angels in flaming fire, taking 
vengeance on them that know not God, and 
that obey not the gospel of our Lord Jesus 
Christ ; who shall be punished with everlasting 
destruction from the presence of the Lord and 
from the glory of his power. 2 Thess. i. 7, 8. 

7. It is called "wrath without mixture," 
and is given them in the cup of his indigna- 
tion. " If any man worship the beast and his 



image, and receive the mark in his forehead or 
in his hand, the same shall drink of the wrath 
of God, which is poured out without mixture 
in the cup of his indignation, and he shall be 
tormented with fire and brimstone in the 
presence of the holy angels and in the presence 
of the Lamb." 

8. It is called " the second death." " And 
death and hell were cast into the lake of fire ; 
this is the second death. Blessed and holy is 
he that hath part in the first resurrection ; on 
such the second death hath no power." 

9. It is called " eternal damnation." " But 
he that shall blaspheme against the Holy 
Ghost hath never forgiveness, but is in danger 
of eternal damnation." 

Oh these three words ! 

" Everlasting punishment !" 

" Eternal damnation !" 

And " For ever and ever !" 

How will they gnaw and eat up all the ex- 
pectation of the end of the misery of the cast- 
away sinners ! " And the smoke of their tor- 
ment ascendeth up for ever and ever, and they 
have no rest day nor night," &c. 

Their behaviour in hell is set forth by four 
things, as I know of — 1. By calling for help 
and relief in vain; 2. By weeping; 3. By 
wailing ; 4. By gnashing of teeth. 

And now we come to the second thing that 
is to be inquired into — namely, How it appears 
that Christ hath power to save or to cast out, 
for by these words, " I will in nowise cast out," 
he declareth that he hath power to do both. 

Now this inquiry admits us to search into 
two things — 1. How it appears that he hath 
power to save ; 2. How it appears that he hath 
power to cast out. 

That he hath power to save appears by that 
which follows : 

1. To speak only of him as he is Mediator : 
he was authorized to this blessed work by his 
Father before the world began. Hence the 
apostle said, " He hath chosen us in him before 
the foundation of the world," with all those 
things that effectually will produce our salva- 
tion. Kead the same chapter, with 2 Tim. i. 9. 

2. He was promised to our first parents, that 
he should, in the fulness of time, bruise the 
serpent's head, and, as Paul expounds it, re- 
deem them that were under the law; hence 
since that time he hath been reckoned as slain 
for our sins. By which means all the fathers 
under the first testament were secured from 
the wrath to come ; hence he is called, " The 
Lamb slain from the foundation of the world." 



598 



BUNYAN'S COMPLETE WORKS. 



3. Moses gave testimony of him by the types 
and shadows and bloody sacrifices that he com- 
manded from the mouth of God to be in use 
to the support of his people's faith until the 
time of reformation, which was the time of 
this Jesus his death. Heb. ix. and x. 

4. At the time of his birth it was testified of 
him by the angel "that he should save his 
people from their sins." 

5. It is testified of him in the days of his 
flesh that he had power on earth to forgive sins. 

6. It is testified also of him by the Apostle 
Peter, "that God hath exalted him with his 
own right hand to be a Prince and a Saviour, 
to give repentance to Israel and forgiveness of 
sins." 

7. In a word, this is everywhere testified of 
him, both in the Old Testament and the New. 

And good reason that he should be acknow- 
ledged and trusted in as a Saviour. 

1. He came down from heaven to be a Sa- 
viour. 

2. He was anointed when on earth to be a 
Saviour. 

3. He did the works of a Saviour. As — 
(1.) He fulfilled the law and became the 

end of it for righteousness for them that be- 
lieve in him. 

(2.) He laid down his life as a Saviour; he 
gave his life as a ransom for many^ 

(3) He hath abolished death, destroyed the 
devil, put away sin, got the keys of hell and 
death, ascended into heaven, is there accepted 
of God, and did sit at the right hand as a 
Saviour ; and that because his sacrifice for sins 
pleased God. 

(4.) God hath sent out and proclaimed him 
as a Saviour, and tells the world that we have 
redemption through his blood, that he will 
justify us if we believe in his blood, and that 
he can faithfully and justly do it. Yea, God 
doth beseech us to be reconciled to him by his 
Son, which could not be if he were not anoint- 
ed by him to this very end, and also if his 
works and undertakings were not accepted of 
him considered as a Saviour. 

God hath already received millions of souls 
into his paradise because they have received 
this Jesus for a Saviour, and is resolved to cut 
them off and to cast them out of his presence 
that will not take him for a Saviour. 

I intend brevity here ; therefore a word to 
the second, and so conclude. 

How it appears that he hath power to cast 
out. 

This appears also by what follows : 



1. The Father (for the service that he had 
done him as a Saviour) hath made him Lord 
of all, even Lord of quick and dead. " For 
to this end Christ both died and rose and re- 
vived, that he might be Lord both of the dead 
and living." 

2. The Father hath left it with him to quick- 
en whom he will — to wit, with saving grace — 
and to cast out whom he will for their rebel- 
lion against him. 

3. The Father hath made him judge of quick 
and dead, hath committed all judgment unto 
the Son, and appointed that all should honour 
the Son even as they honour the Father. 

4. God will judge the world by this man : 
the day is appointed for judgment, and he is 
appointed for judge. " He hath appointed a 
day in the which he will judge the world in 
righteousness by that man." 

Therefore we must all appear before the 
judgment-seat of Christ, that every one may 
receive for the things done in the body accord- 
ing to what they have done. If they have 
closed with him, heaven and salvation ; if they 
have not, hell and damnation. 

And for these reasons he must be judge : 

1. Because of his humiliation : because of 
his Father's word he humbled himself, and he 
became obedient unto death, even the death of 
the cross ; " Therefore God hath highly exalted 
him, and given him a name above every name, 
that at the name of Jesus every knee should 
bow, both of things in heaven, and things on 
earth, and things under the earth; and that 
every tongue should confess that Jesus Christ 
is the Lord, to the glory of God the Father." 

This hath respect to his being judge and his 
sitting in judgment upon angels and men. 

2. That all men might honour the Son even 
as they honour the Father. " For the Father 
judgeth no man, but hath committed all judg- 
ment unto the Son, that all men should honour 
the Son even as they honour the Father." 

3. Because of his righteous judgment: this 
work is fit for no creature ; it is only fit for the 
Son of God. For he will reward every man 
according to his ways. 

4. Because he is the Son of man. He hath 
given him authority to execute judgment also, 
because he is the Son of man. 

Thus have I in brief passed through this 
text by way of explication. My next work is 
to speak to it by way of observation, but I 
shall be also as brief in that as the nature of 
the thing will admit. 



COME AND WELCOME TO JESUS CHRIST. 



599 



" All that the Father giveth me shall come 
to me, and him that cometh to me I will in no- 
wise cast out." 

And now I come to some observations, and a 
little briefly to speak to them, and then con- 
clude the whole. 

The words thus explained afford us many, 
some of which are these : 

1. That God the Father and Christ his Son 
are two distinct persons in the Godhead. 

2. That by them (not excluding the Holy 
Ghost) is contrived and determined the salva- 
tion of fallen mankind. 

3. That this contrivance resolved itself into 
a covenant between these persons and the God- 
head, which standeth in giving on the Father's 
part and receiving on the Son's. "All that 
the Father giveth me," &c. 

4. That every one that the Father hath given 
to Christ (according to the mind of God in the 
text) shall certainly come to him. 

5. That coming to Jesus Christ is therefore 
not by the will, wisdom, or power of man, but 
by the gift, promise, and drawing of the Fath- 
er: "All that the Father giveth me shall 
come." 

6. That Jesus Christ will be careful to re- 
ceive, and will not in any wise reject, those 
that come or are coming to him. " And him 
that cometh to me I will in nowise cast out." 

There are, besides these, some other truths 
implied in the words. As — 

7. They that are coming to Jesus Christ are 
ofttimes heartily afraid that he will not receive 
them. 

8. Jesus Christ would not have them that in 
truth are coming to him once think that he 
will cast them out. 

These observations lie all of them in the 
words, and are plentifully confirmed by the 
Scriptures of truth; but I shall not at this 
time speak to them all, but shall pass by the 
first, second, third, fourth, and sixth, partly be- 
cause I design brevity, and partly because they 
are touched upon in the explicatory part of the 
text. I shall therefore begin with the fifth ob- 
servation, and so make that the first in order 
in the following discourse : 

I. First, then. Coming to Christ is not by the 
will, wisdom, or power of man, but by the gift, 
promise and drawing of the Father. This ob- 
servation standeth of two parts : 

(1.) The coming to Christ is not by the will, 
wisdom, or power of man ; 

(2.) But by the gift, promise, and drawing 
of the Father. 



That the text carrieth this truth in its bosom 
you will find if you look into the explication 
of the first part thereof before ; I shall there- 
fore here follow the method propounded — viz., 
show — 

1. That coming to Christ is not by the will, 
wisdom, or power of man. This is true, be- 
cause the word doth positively say it is not. 

First. It denieth it to be the will of man. 
"Not of blood, nor of the will of the flesh, 
nor of the will of man." And again, " It is 
not of him that willeth, nor of him that run- 
neth." 

Second. It denieth it to be of the wisdom 
of man, as is manifest from these considera- 
tions : 

(1.) In the wisdom of God it pleased him 
that the world by wisdom should not know 
him. Now, if by their wisdom they cannot 
know him, it follows that by wisdom they can- 
not come unto him, for coming to him is not 
before but after some knowledge of him. 

(2.) The wisdom of man, in God's account, 
as to the knowledge of Christ is reckoned fool- 
ishness. " Hath not God made foolish the 
wisdom of this world?" and again, "The wis- 
dom of this world is foolishness with God." 

If God hath made foolish the wisdom of this 
world, and again, if the wisdom of this world 
is foolishness with him, then verily, it is not 
likely that by that a sinner shall become so 
prudent as to come to Jesus Christ, especially 
if you consider — 

(3.) That the doctrine of a crucified Christ, 
and so of salvation by him, is the very thing 
that is counted foolishness to the wisdom of 
the world. Now, if the very doctrine of a 
crucified Christ be counted foolishness by the 
wisdom of this world, it cannot be that by that 
wisdom a man should be drawn out in his soul 
to come to him. 

(4.) God counted the wisdom of this world 
one of his greatest enemies ; therefore by that 
wisdom no man can come to Jesus Christ. 
For it is not likely that one of God's greatest 
enemies should draw a man to that which best 
of all pleaseth God, as coming to Christ doth. 
Now, that God counteth the wisdom of this 
world one of his greatest enemies is evident — 

(1.) For that it casteth the greatest con- 
tempt upon his Son's undertaking afore is 
proved, in that it counts his crucifixion foolish- 
ness, though that be one of the highest demon- 
strations of divine wisdom. 

(2.) Because God hath threatened to destroy 
it, and bring it to naught, and cause it to per- 



600 



BUNYAN'S COMPLETE WORKS. 



ish — which, surely he would not do was it not 
an enemy — would it direct men to and cause 
them to close with Jesus Christ? 

(3.) He hath rejected it from helping in the 
ministry of his word as a fruitless business and 
a thing that comes to naught. 

(4.) Because it causeth to perish those that 
seek it and pursue it. 

(5.) And God hath proclaimed that if any 
man will be wise in this world he must be a 
fool in the wisdom of this world, and that is 
the way to be wise in the wisdom of God. 
" If any man will be wise in this world, let 
him become a fool, that he may be wise. For 
the wisdom of this world is foolishness with 
God." 

Thirdly. Coming to Christ is not by the 
power of man. This is evident, partly — 

( 1 . ) From that which goeth before ; for man's 
power, in the putting forth of it in this mat- 
ter, is either stirred up with love or sense of 
necessity ; but the wisdom of this world neither 
gives man love to or sense of a need of Jesus 
Christ: therefore his power lieth still as from 
that. 

(2.) What power has he that is dead, as 
every natural man spiritually is, even dead in 
trespasses and sins? — dead, even as dead to 
God's New Testament things as he that is in 
his grave is dead to the things of this world. 
What power has he, then, whereby to come to 
Jesus Christ? 

(3.) God forbids the mighty man's glory in 
his strength, and says positively, " By strength 
shall no man prevail;" and again, "Not by 
might, nor by power, but by my Spirit, saith 
the Lord." 

(4.) Paul acknowledged that man, nay, 
converted man, of himself, hath not a suffi- 
ciency of power in himself to think a good 
thought, if not to do that which is least, for to 
think is less than to come ; no man by his own 
power can come to Jesus Christ. 

(5.) Hence we are said to be made willing 
to come by the power of God; to be raised 
from a state of sin to a state of grace by the 
power of God ; and to believe — that is, to come 
— through the exceeding working of his mighty 
power. 

But this needeth not if either men had power 
or will to come, or so much as graciously to 
think of being willing to come (of themselves) 
to Jesus Christ. 

T should now come to the power of the 
second part of the observation, but that is 
occasionally done already in the explicatory 



part of the text, to which I refer the reader ; 
for I shall here only give thee one or two more 
to the same purpose, and so come to the use 
and application : 

1. It is expressly said, "No man can come 
unto me except the Father, which hath sent 
me, draw him." By this text there is not only 
insinuated that in men is want of power, but 
of will, to come to Jesus Christ : they must be 
drawn ; they come not if they be not drawn. 
And observe, it is not man, no, nor all the 
angels of heaven, that can draw one sinner to 
Jesus Christ. " No man cometh to me except 
the Father, which hath sent me, draw him." 

2. Again, " No man can come to me except 
it were given him of my Father." It is an 
heavenly gift that maketh man come to Jesus 
Christ. 

3. Again, "It is written in the prophets, 
They shall be all taught of God; every one 
therefore that hath heard and learned of the 
Father cometh to me." 

I shall not enlarge, but shall make some use 
and application, and so come to the next ob- 
servation. 

1. Is it so? Is coming to Jesus Christ not 
by the will, wisdom, or power of man, but by 
the gift, promise, and drawing of the Father? 
Then they are to blame that cry up the will, 
wisdom, and power of man as things sufficient 
to bring men to Christ. 

There are some men who think they may 
not be contradicted when they plead for the 
will, wisdom, and power of man in reference 
to the things that are of the kingdom of Christ ; 
but I will say to such a man, he never yet 
came to understand that himself is what the 
Scripture teacheth concerning him; neither 
did he ever know what coming to Christ is by 
the teaching, gift, and drawing of the Father. 
He is such a one that hath set up God's enemy 
in opposition to him, and that continueth in 
such acts of defiance ; and what his end with- 
out a new birth will be the Scripture teacheth 
also ; but we will pass this. 

2. Is it so? Is coming to Jesus Christ by 
the gift, promise, and drawing of the Father ? 
Then let saints here learn to . ascribe their 
coming to Christ to the gift, promise, and 
drawing of the Father. Christian man, bless 
God, who hath given thee to Jesus Christ by 
promise ; and again bless God for that he hath 
drawn thee to him. And why is it thee? 
Why not another ? Oh that the glory of elect- 
ing love should rest upon thy head, and that 
the glory of the exceeding grace of God should 



COME AND WELCOME TO JESUS CHRIST. 



601 



take hold of thy heart and bring thee to Jesus 
Christ ! 

3. Is it so that coming to Jesus Christ is by 
the Father, as aforesaid? Then this should 
teach us to set a high esteem upon them that 
are indeed coming to Jesus Christ — I say, a 
high esteem on them, for the sake of Him by 
virtue of whose grace they are made to come 
to Jesus Christ. 

We see that when men by the help of human 
abilities do arrive at the knowledge of and 
bring to pass that which, when done, is a 
wonder to the world, how he that did it is es- 
teemed and commended ; yea, how are his wits, 
parts, industry, and unweariedness in all ad- 
mired ; and yet the man, as to this, is but of 
the world, and his work the effect of natural 
ability ; the things also attained by him end 
in vanity and vexation of spirit. Further, 
perhaps in the pursuit of these his achieve- 
ments, he sins against God, wastes his time 
vainly, and at long run loses his soul by ne- 
glecting of better things, yet he is admired. 
But I say, if this man's parts, labour, diligence, 
and the like will bring him to such applause 
and esteem in the world, what esteem should 
we have of such an one that is, by the gift, 
promise, and power of God, coming to Jesus 
Christ? 

(1.) This is a man with whom God is, in 
whom God works and walks — a man whose 
motion is governed and steered by the mighty 
hand of God and the effectual working of his 
power : here's a man ! 

(2.) This man, by the power of God's might, 
which worketh in him, is able to cast a whole 
world behind him, with all the lusts and pleas- 
ures of it, and to charge through all the diffi- 
culties that men and devils can set against 
him : here's a man ! 

(3.) This man is travelling to Mount Zion, 
the heavenly Jerusalem, the city of the living 
God, arid to an innumerable company of angels 
and the spirits of just men made perfect, to God 
the Judge of all, and to Jesus : here's a man ! 

(4.) This man can look upon death with 
comfort, can laugh at destruction when it 
cometh, and long to hear the sound of the last 
trump, and to see the Judge coming in the 
clouds of heaven : here's a man indeed ! 

Let Christians then esteem each other as 
such: I know you do, but do it more and 
more. And that you may, consider these two 
or three things — 

(1.) These, are the objects of Christ's esteem. 
Matt. xii. 48 ; xv. 22-29 ; Luke vii. 9. 



(2.) These are the objects of the esteem of 
angels. Dan. ix. 12 ; x. 11 ; xii. 4; Heb. i. 14. 

(3.) These have been the objects of the es- 
teem of heathens when but convinced about 
them. Dan. v. 10; Acts v. 15; 1 Cor. xiv. 24, 
25. 

"Let each of you then esteem each other 
better than themselves." Phil. iii. 2. 

4. Again. Is it so that no man comes to Je- 
sus Christ by the will, wisdom, and power of 
man, but by the gift, power, and drawing of 
the Father? Then this shows us how horribly 
ignorant of this such are who make the men 
that are coming to Christ the object of their 
contempt and rage. These are also unreason- 
able and wicked men — " men in whom is no 
faith." 1 Thess. iii. 2. 

Sinners, did you but know what a blessed 
thing it is to come to Jesus Christ, and that by 
the help and drawing of the Father they do 
indeed come to him, you would hang and burn 
in hell a thousand years before you would turn 
your spirits, as you do, against him that God 
is drawing to Jesus Christ, and also against 
the God that draws him. 

But, faithless sinner, let us a little expostu- 
late the matter. What hath this man done 
against thee that is coming to Jesus Christ? 
Why dost thou make him the object of thy 
scorn ? Doth his coming to Jesus Christ of- 
fend thee ? Doth his pursuing of his own sal- 
vation offend thee? Doth his forsaking of his 
sins and pleasures offend thee? 

Poor coming man ! " Thou sacrificeth the 
abominations of the Egyptians before their 
eyes, and will they not stone thee?" 

But I say, Why offended at this ? Is he ever 
the worse for coming to Jesus Christ, or for 
loving and serving of Jesus Christ ? or is he 
ever the more a fool for flying from that 
which will drown thee in hell-fire, and for 
seeking eternal life ? Besides, pray, sirs, con- 
sider it: this he doth not of himself, but by 
the drawing of the Father. Come, let me tell 
thee in thine ear, thou that wilt not come to 
him thyself, and him that would thou hin- 
derest — 

(1.) Thou shalt be judged for one that hath 
hated, maligned, and reproached Jesus Christ, 
to whom this poor sinner is coming. 

(2.) Thou shalt be judged, too, for one that 
hath hated the Father, by whose powerful 
drawing the sinner doth come. 

(3.) Thou shalt be taken and judged for one 
that hath done despite to the Spirit of grace 
in him that is by its help coming to Jesus 



602 



BUNYAN'S COMPLETE WORKS. 



Christ. What sayest thou now? Wilt thou 
stand by thy doings ? Wilt thou continue to 
contemn and reproach the living God? Think- 
est thou that thou shalt weather it out well 
enough at the day of judgment? "Can thy 
heart endure, or can thy hands be strong, in 
the day that I shall deal with thee? saith the 
Lord." 

5. Is it so that no man comes to Jesus Christ 
by the will, wisdom, and power of man, but by 
the gift, promise, and drawing of the Father? 
Then this showeth us how it comes to pass 
that weak means are so powerful as to bring 
men out of their sins to a hearty pursuit after 
Jesus Christ. When God bid Moses speak to 
the people, he said, " I will speak with thee." 
When God speaks, when God works, who can 
let it? None, none; then the work goes on. 
Elias threw his mantle upon the shoulders of 
Elisha, and what a wonderful work followed ! 
When Jesus fell in with the crowing of a cock, 
what work was there ! Oh, when God is the 
means, then shall that means, be it never so 
weak and contemptible in itself, work wonders. 
1 Kings xix. 19; Matt. xxvi. 74, 75; Mark 
xiv. 71, 72; Luke xxii. 61, 62. 

The world understood not nor believed that 
the walls of Jericho should fall at the sound 
of rams' horns, but when God will work the 
means must be effectual. A word weakly 
spoken, spoken with difficulty, in temptation, 
and in the midst of great contempt and scorn, 
works wonders if the Lord thy God will say 
so too. 

6. Is it so? Doth no man come to Jesus 
Christ by the will, wisdom, and power of 
man, but by the gift, promise, and drawing 
of the Father? Then here is room for Chris- 
tians to stand and wonder at the effectual 
working of God's providence that he hath 
made use of as means to bring them to Jesus 
Christ. 

For although men are drawn to Christ by 
the power of the Father, yet that power put- 
teth forth itself in the use of means; and 
these means are diverse, sometimes this, some- 
times that, for God is at liberty to work by 
which, and when, and how he will ; but let 
the means be what they will, and as con- 
temptible as may be, yet God, that com- 
manded the light to shine out of darkness, 
and that out of weakness can make strong, 
can, nay, doth oftentimes, make use of very 
unlikely means to bring about the conversion 
and salvation of his people. Therefore, you 
that are come to Christ, (and by unlikely 



means,) stay yourselves and wonder, and, won- 
dering, magnify almighty power, by the work 
of which the means hath been made effectual 
to bring you to Jesus Christ. 

.What was the providence of God made use 
of, as a means either remote or more near, to 
bring thee to Jesus Christ? Was it the re- 
moving of thy habitation, the change of thy 
condition, the loss of relations, estate, or the 
like ? W as it the casting of thine eye upon 
some good book, the hearing of thy neigh- 
bours talk of heavenly things, the beholding 
of God's judgment as executed upon others, or 
thine own deliverance from them, or thy being 
strangely cast under the ministry of some 
godly man? Oh take notice of such provi- 
dence or providences ! They were sent and 
managed by mighty power to do thee good. 
God himself, I say, hath joined himself to 
this chariot, yea, and so blessed it that it 
failed not to accomplish the thing for which 
he sent it. 

God blesseth not to every one his provi- 
dence in this manner. How many thousands 
are there in this world that pass every day 
under the same providences! but God is not 
in them to do that work by them as he hath 
done for thy poor soul by his effectually 
working with them. Oh that Jesus Christ 
should meet thee in this providence, that 
dispensation, or the other ordinance ! This is 
grace indeed ! At this, therefore, it will be thy 
wisdom to admire, and for this to bless God. 

Give me leave to give you a taste of some 
of those providences that have been effectual, 
through the management of God, to bring sal- 
vation to the souls of his people : 

(1.) The first shall be that of the woman of 
Samaria. It must happen that she must needs 
go out of the city to draw water (not before or 
after, but) just when Jesus Christ her Saviour 
was come from far and sat to rest him. (being 
weary) upon the well. What a blessed provi- 
dence was this ! — even a providence managed 
by the almighty wisdom and almighty power 
to the conversion and salvation of this poor 
creature. For by this providence was this 
poor creature and her Saviour brought to- 
gether, that a blessed work might be fulfilled 
upon the woman, according to the purpose 
before determined of the Father. John iv. 

(2.) What providence was it that there 
should be a tree in the way for Zaccheus to 
climb, thereby to give Jesus opportunity to 
call that chief of the publicans home to him- 
self, even before he came down therefrom ! 



COME AND WELCOME TO JESUS CHRIST. 



G03 



(3.) Was it not wonderful that the thief 
which you read of in the Gospel should, by 
the providence of God, be cast into prison, to 
be condemned, even at that sessions that 
Christ himself was to die, nay, and that it 
should happen too that they must be hanged 
together, that the thief might be in hearing 
and observing of. Jesus in his last words, that 
he might be converted by him before his 
death ? Luke xxii. 

(4.) What a strange providence was it, and 
as strangely managed by God, that Onesimus, 
when he was run away from his master, should 
be taken, as I think, and cast into that very 
prison where Paul lay bound for the word of 
the gospel, that he might there be by him 
converted, and then sent home again to his 
master Philemon ! " Behold, all things work 
together for good to them that love God, 
to them who are the called according to his 
purpose." 

Nay, I have myself known some that have 
been made to go to hear the word preached 
against their wills ; others have gone not to 
hear, but to see and be seen, nay, to jeer and 
flout others, as also to catch and carp at 
things ; some also to feed their adulterous 
eyes with the sight of beautiful objects; and 
yet God hath made use of even these things, 
and even of the wicked and sinful proposals 
of sinners, to bring them under the grace that 
might save their souls. 

7. Doth no man come to Jesus Christ but 
by the drawing, &c, of the Father? Then let 
me here caution those poor sinners that are 
spectators of the change that God hath wrought 
in them that are coming to Jesus Christ not to 
attribute this work and change to other things 
and causes. 

There are some poor sinners in the world 
that plainly see a change, a mighty change, 
in their neighbours and relations that are 
coming to Jesus Christ. But, as I said, they 
being ignorant, and not knowing whence it 
comes and whither it goes, " for so is every 
one that is born of the Spirit," therefore they 
attribute this change to other causes; as — 1. 
Melancholy ; 2. To sitting alone ; 3. To over- 
much reading ; 4. To their going to too many 
sermons; 5. To too much studying and musing 
on what they hear. 

Also, they conclude on the other side — 

1. That it is for want of merry company. 

2. For want of physic, and therefore they 
advise them to leave off reading, going to ser- 
mons, the company of sober people, and to be 



merry and go a-gossiping, to busy themselves 
in the things of this world, not set musing 
alone, &c. 

But come, poor ignorant sinner, let me deal 
with thee. It seems thou art turned coun- 
sellor for Satan : I tell thee, thou knowest not 
what thou dost. Take heed of spending thy 
judgment after this manner; thou judgest 
foolishly, and sayest in this, to every one that 
passeth by, thou art a fool. 

What! count convictions for sin, mourning 
for sin, and repentance for sin, melancholy! 
This is like those that on the other side said, 
"These men are drunk with new wine," &c. 
Or, as he hath said, Paul was mad. Acts ii. 23 ; 
xxvi. 24. 

Poor ignorant sinner! canst thou judge no 
better? What! is sitting alone, pensive under 
God's hand, reading the Scriptures, and hear- 
ing of sermons, &c, the way to be undone? 
The Lord open thine eyes and make thee to 
see thine error : thou hast set thyself against 
God, thou hast despised the operation of his 
hands, thou attemptest to murder souls. What ! 
canst thou give no better counsel touching those 
whom God hath wounded than to send them to 
the ordinances of hell for help? Thou bidclest 
them be merry and lightsome, but dost thou 
not know that "the heart of fools is in the 
house of laughter?" 

Thou biddest them shun the hearing of 
thundering preachers, "but is it not better to 
hear the rebuke of the wise than for a man to 
hear the song of fools?" Thou biddest them 
busy themselves in the things of this world, 
but dost thou not know that the Lord bids, 
"first seek the kingdom of God and the 
righteousness thereof?" 

Poor ignorant sinner! hear the counsel of 
God to such, and learn thyself to be wiser: 
" Is any afflicted? let him pray. Is any merry ? 
let him sing psalms. Blessed is he that heareth 
me, and heareth for time to come. Save your- 
selves from this untoward generation. Search 
the Scriptures; give attendance to reading. 
It is better to go to the house of mourning." 

And wilt thou judge him that doth thus? 
Art thou almost like Elymas the sorcerer, that 
sought to turn the deputy from the faith? 
Thou seekest to pervert the right ways of the 
Lord: take heed lest some heavy judgment 
overtake thee. Acts xiii. 8-13. 

What! teach men to quench convictions; 
take men off from a serious consideration of 
the evil of sin, of the terrors of the world to 
come, and how they shall escape the same! 



604 



BUNYAN'S COMPLETE WORKS. 



What! teach men to put God and his word 
out of their minds by running to merry com- 
pany, by running to the world, by gossipping, 
&c. ! This is as much as to bid them say to 
God, Depart from us, for we desire not the 
knowledge of thy ways; or, What's the Al- 
mighty, that we should serve him? or, What 
profit have we if we keep his ways? Here is 
a devil in grain ! What ! bid a man walk " ac- 
cording to the course of this world, according 
to the prince of the power of the air, the spirit 
that now worketh in the children of disobe- 
dience !" 

Objection. But we do not know that such are 
coming to Jesus Christ; truly we wonder at 
them and think they are fools. 

Answer 1. Do you not know they are com- 
ing to Jesus Christ? Then they may be com- 
ing to him, for aught you know, and why will 
you be worse than the brute, to speak evil of 
the things you know not? What! are you 
made to be taken and destroyed? must ye 
utterly perish in your own corruptions? 

2. Do you not know them? Let them alone, 
then. If you cannot speak good of them, speak 
not bad. "Refrain from these men, and let 
them alone; for if this counsel or this work 
be of men, it will come to naught ; but if it 
be of God, ye cannot overthrow it, lest haply 
ye be found even to fight against God." 

3. But why do you wonder at a work of con- 
viction and conversion? Know you not that 
this is the judgment of God upon you, ye de- 
spisers, "to behold, and wonder, and perish?" 

4. But why wonder and think they are fools ? 
Is the way of the just an abomination to you? 
See that passage and be ashamed : " He that is 
upright in the way is an abomination to the 
wicked." 

5. Your wondering at them argues that you 
are strangers to yourselves, to conviction for 
sin, and to hearty desires to be saved, as also 
coming to Jesus Christ. 

Objection. But how shall we know that such 
men are coming to Jesus Christ? 

Answer. Who can make them see that Christ 
has made blind? Nevertheless, because I en- 
deavour thy conviction, conversion, and salva- 
tion, consider — 

1. Do they cry out of sin, being burdened 
with it as an exceeding bitter thing? 

2. Do they fly from it as from the face of a 
deadly serpent ? 

3. Do they cry out of the insufficiency of 
their own righteousness as to justification in 
the sight of God ? 



4. Do they cry out after the Lord Jesus to 
save them ? 

5. Do they see more worth and merit in one 
drop of Christ's blood to save them than in all 
the sins of the world to damn them? 

6. Are they tender of sinning against Jesus 
Christ? 

7. Is his name, person, and understanding 
more precious to them than is the glory of the 
world? 

8. Is this world more dear unto them? 

9. Is faith in Christ (of which they are con- 
vinced by God's Spirit of the want of, and that 
without it they can never close with Christ) 
precious to them? 

10. Do they favour Christ in this world, and 
do they leave all the world for his sake? And 
are they willing (God helping them) to run 
hazards for his name, for the love they bear to 
him? 

11. Are his saints precious to them? 

If these things be so, whether thou seest 
them or no, these men are coming to Jesus 
Christ. 

II. I come now to the second observation 
propounded to be spoken to — to wit, that they 
that are coming to Jesus Christ are ofttimes 
heartily afraid that Jesus Christ will not re- 
ceive them. 

I told you that this observation is implied in 
the text; and I gather it — 1. From the large- 
ness and openness of the promise, " I will in 
nowise cast out." For had there not been a 
proneness in us to fear casting out, Christ 
needed not to have, as it were, waylaid our 
fear, as he doth by this great and strange ex- 
pression, " in nowise ;" " and him that cometh 
to me I will in nowise cast out." There need- 
ed not, as I may say, such a promise to be in- 
vented by the wisdom of heaven and worded 
at such a rate, as it were on purpose to dash in 
pieces at one blow all the objections of coming 
sinners, if they were not prone to admit of 
such objections to the discouraging of their 
own souls. For these words, in nowise, cut the 
throat of all objections ; and they were dropped 
by the Lord Jesus for that very end, and to 
help the faith that is mixed with unbelief. 

And it is, as it were, the sum of all promises ; 
neither can any objection be made upon the 
unworthiness that thou findest in thee that 
this promise will not assoil. 

But I am a great sinner, sayest thou. 

" I will in nowise cast out," says Christ. 

But I am an old sinner, sayest thou. 

" I will in nowise cast out," says Christ. 



COME AND WELCOME TO JESUS CHRIST. 



605 



But I am an hard-hearted sinner, sayest 
thou. 

" I will in nowise cast out," says Christ. 
But I am a backsliding sinner, sayest thou. 
" I will in nowise cast out," says Christ. 
But I have served Satan all my days, sayest 
thou. 

" I will in nowise cast out," says Christ. 
But I have sinned against light, sayest thou. 
" I will in nowise cast out," says Christ. 
But I have sinned against mercy, sayest 
thou. 

" I will in nowise cast out," says Christ. 

But I have no good thing to bring with me, 
sayest thou. 

" I will in nowise cast out," says Christ. 

Thus I might go on to the end of things and 
show you that still this promise was provided 
to answer all objections, and doth answer them. 
But I say, what need it be if they that are 
coming to Jesus Christ are not sometimes, yea, 
oftentimes, heartily afraid " that Jesus Christ 
will cast them out ?" 

2. I will give you now two instances that 
seem to imply the truth of this observation. 

In the 9th of Matthew, at the second verse, 
you read of a man that was sick of the palsy, 
and he was coming to Jesus Christ, being borne 
upon a bed by his friends ; he was also coming 
himself, and that upon another account than 
any of his friends were aware of — even for the 
pardon of sins and the salvation of his soul. 
Now, so soon as ever he was come into the 
presence of Christ, Christ bids him " be of good 
cheer." It seems, then, his heart was fainting, 
but what was the cause of his fainting ? Not 
his bodily infirmity, for the cure of which his 
friends did bring him to Christ, but the guilt 
and burden of his sins, for the pardon of which 
himself did come to him: therefore he pro- 
ceeds, " Be of good cheer, thy sins be forgiven 
thee." 

I say, Christ saw him sinking in his mind 
about how it would go with his most noble 
part, and therefore first he applies himself to 
him upon that account. For though his friends 
had faith enough as to the cure of the body, 
yet he himself had little enough as to the cure 
of his soul ; therefore Christ takes him up as 
a man falling down, saying, " Son, be of good 
cheer, thy sins are forgiven thee." 

That about the prodigal seems pertinent also 
in this matter : " When he was come to him- 
self he said, How many hired servants of my 
father have bread enough and to spare, and I 
perish for hunger ! I will arise now and go to 



my father." Heartily spoken, but how did he 
perform his promise ? I think not so well as 
he promised to do, and my ground for my 
thoughts is, because his father, so soon as he 
was come to him, fell upon his neck and kissed 
him ; implying, methinks, as if the prodigal at 
this time was dejected in his mind, and there- 
fore his father gives the most sudden and 
familiar token of reconciliation. 

And kisses were of old time often used to 
remove doubts and fears. Thus Laban and 
Esau kissed Jacob; thus Joseph kissed his 
brethren; and thus also David kissed Ab- 
salom. Gen. xxxv. 55; xxxiii. 1-7; xlviii. 9, 
10 ; 2 Sam. xiv. 33. 

It is true, as I said, at first setting out he 
spake heartily, as sometimes sinners also do in 
their beginning to come to Jesus Christ, but 
might not he, yea, in all probability he had, 
(between the first step he took and the last by 
which he accomplished that journey,) many a 
thought, both this way and that, as whether his 
father would receive him or no? As thus: 
" I said, I would go to my father. But how if 
when I came to him he should ask me, Where 
I have all this while been ? What shall I say 
then ? Also if he ask me, What is become of 
the portion of goods that he gave me ? What 
shall I say then? If he ask me, Who have 
been my companions ? What shall I say then ? 
If he also should ask me, What hath been my 
preferment in all the time of my absence from 
him ? What shall I say then ? Yea, and if he 
ask me, Why I came home no sooner ? What 
shall I say then?" Thus, I say, might he rea- 
son with himself ; and being conscious to him- 
self that he could give but a very bad answer 
to any of these interrogatories, no marvel if he 
stood in need first of all of a kiss from his 
father's lips. For had he answered the first in 
truth, he must say, I have been a haunter of 
taverns and alehouses ; and as for my portion, 
I spent it in riotous living; my companions 
were whores and drabs ; as for my preferment, 
the highest was that I became a hogherd ; and 
as for my not coming home till now, could I 
have made shift to stay abroad any longer I 
had not been at thy feet for mercy now. 

I say these things considered, and consider- 
ing again how prone poor men are to give way, 
when truly awakened, to despondings and 
heart-misgivings, no marvel if he did sink in 
his mind between the time of his first setting 
out, and that of his coming to his father. 

3. But, thirdly, methinks I have, for the 
confirmation of this truth, the consent of all 



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BUNYAN'S COMPLETE WORKS. 



the saints that are under heaven — to wit, that 
they that are coming to Jesus Christ are oft- 
times heartily afraid that he will not receive 
them. 

Question. But what should be the reason ? 
I will answer to this question thus : 

1. It is not for want of the revealed will of 
God that manifesteth grounds for the contrary, 
for of that there is a sufficiency; yea, the text 
itself hath laid a sufficient foundation for en- 
couragement for them that are coming to Jesus 
Christ : " And him that cometh to me I will in 
nowise cast out." 

2. It is not for want of any invitation to 
come, for that is full and plain : " Come unto 
me, all ye that labour and are heavy laden, and 
I will give you rest." 

3. Neither is it for want of manifestation of 
Christ's willingness to receive, as those texts 
above named, with that which follows, declare : 
" If any man thirst, let him come unto me and 
drink." 

4. It is not for want of exceeding great and 
precious promises to receive them that come : 
" Wherefore come out from among them and 
be ye separate, saith the Lord, and touch not 
the unclean thing, and I will receive you, and 
I will be a Father unto you, and ye shall be 
my sons and daughters, saith the Lord Al- 
mighty." 

5. It is not for want of solemn oath and en- 
gagement to save them that come : " For be- 
cause he could swear by no greater, he swore 
by himself, That by two immutable things, in 
which it was impossible that God should lie, 
we might have strong consolation who have 
fled for refuge, to lay hold on the hope set be- 
fore us." 

6. Neither is it for want of great examples 
of God's mercy that have come to Jesus Christ, 
of which we read most plentifully in the word. 

Therefore it must be concluded it is for want 
of that which follows : 

1. It is for want of the knowledge of Christ. 
Thou knowest but little of the grace and kind- 
ness that is in the heart of Christ ; thou know- 
est but little of the virtue and merit of his 
blood ; thou knowest but little of the willing- 
ness that is in his heart to save thee ; and this 
is the reason of the fear that ariseth in thy 
heart, and that causeth thee to doubt that 
Christ will not receive thee. Unbelief is the 
daughter of ignorance. Therefore Christ saith, 
" O fools, and slow of heart to believe." 

Slowness of heart to believe flows from thy 
foolishness in the things of Christ: this is 



evident to all that are acquainted with them- 
selves and are seeking after Jesus Christ. The 
more ignorance, the more unbelief : the more 
knowledge of Christ, the more faith. " They 
that know thy name will put their trust in 
thee." He therefore that began to come to 
Christ but the other day, and hath yet but little 
knowledge of him, he fears that Christ will 
not receive him. But he that hath been longer 
acquainted with him, he is "strong and hath 
overcome the wicked one." 

When Joseph's brethren came into Egypt to 
buy corn, it is said, " Joseph knew his breth- 
ren, but his brethren knew not him." What 
follows? Why, great mistrust of heart about 
their speeding well, especially if Joseph did 
but answer them roughl}* - , calling them spies 
and questioning their truth, and the like. And 
observe it, so long as their ignorance about 
their brother remained with them, whatsoever 
Joseph did, still they put the worst sense upon 
it. For instance, Joseph upon a time bids the 
steward of his house bring them home to dine 
with him, to dine even in Joseph's house. 
And how is this resented by them? Why, 
they are afraid : " And the men were afraid, 
because they were brought unto" (their broth- 
er) "Joseph's house." And they said, "He 
seeketh occasion against us, and will fall upon 
us and take us for bond-men, and our asses." 
What! afraid to go to Joseph's house! He 
was their brother : he intended to feast them — 
to feast them and to feast with them. Ah ! but 
they were ignorant that he was their brother, 
and so long as their ignorance lasted, so long 
their fear terrified them. Just thus it is with 
the sinner that but of late is coming to Jesus 
Christ: he is ignorant of the love and pity 
that is in Christ to coming sinners, therefore 
he doubts, therefore he fears, therefore his 
heart misgives him. 

Coming sinner, Christ inviteth thee to dine 
and sup with him : he inviteth thee to a ban- 
quet of wine, yea to come into his wine-cellar, 
and his banner over thee shall be love. Rev. 
xxx. 20 ; Song Sol. ii. 5. But I doubt it, says 
the sinner ; but it is answered, He calls thee, 
invites thee to his banquet, flagons, apples, to 
his wine, and to the juice of his pomegranate. 
Oh I fear, I doubt, I mistrust, I tremble, in 
expectation of the contrary. Come out of the 
man, thou dastardly ignorance ! Be not afraid, 
sinner, only believe. " He that cometh to 
Christ he will in nowise cast out." 

Let the coming sinner therefore seek after 
more of the good knowledge of Jesus Christ, 



COME AND WELCOME TO JESUS CHRIST. 



607 



press after it, seek it as silver, and dig for it 
as for hid treasure. This will embolden thee, 
this will make thee wax stronger and stronger. 
I know whom I have believed : " I know him," 
saith Paul; and what follows? Why, "I am 
persuaded that he is able to keep that which I 
have committed to him against that day." 

What had Paul committed to Jesus Christ? 
The answer is, He had " committed to him his 
souk" But why did he commit his soul to 
him ? He knew him to be faithful, to be kind : 
he knew he would not fail him nor forsake 
him, and therefore he laid his soul down at his 
feet, and committed it to him to keep against 
that day. But — 

2. Thy fears that Christ will not receive thee 
may be also a consequent of thy earnest and 
strong desires after thy salvation by him. For 
this I observe, that strong desires to have are 
attended with strong fears of missing. What 
man most sets his heart upon, and what his de- 
sires are most after, he (ofttimes) most fears he 
shall not obtain. So the man, ruler of the 
synagogue, had a great desire that his daughter 
should live ; and that desire was attended with 
fear that she should not : therefore Christ saith 
unto him, " Be not afraid." 

Suppose a young man should have his 
heart much set upon a virgin to have her to 
wife : if ever he fears he shall not obtain her 
it is when he begins to love. Now, thinks he, 
somebody will step in betwixt my love and 
the object of it : either they will find fault 
with my person, my estate, my condition, or 
something. 

Now thoughts begin to work: She doth not 
like me, or something. And thus it is with 
the soul at first coming to Jesus Christ ; thou 
lovest him, and thy love produces jealousy, 
and that jealousy ofttimes begets fears. 

Now thou fearest the sins of thy youth, the 
sins of thine old age, the sins of thy calling, 
the sins of thy Christian duties, the sins of 
thine heart, or something ; thou thinkest 
something or other will alienate the heart 
and affections of Jesus Christ from thee; thou 
thinkest he sees something in thee for the sake 
of which he will refuse thy soul. 

But be content ; a little more knowledge of 
him will make thee take better heart; thy 
earnest desires shall not be attended with 
such burning fears; thou shalt hereafter say, 
" This is my infirmity." 

Thou art sick of love, a very sweet disease ; 
and yet every disease has some weakness at- 
tending of it; yet I wish this distemper (if it 



be lawful to call it so) was more epidemical. 
Die of this disease I would gladly do ; it is 
better than life itself, though it be attended 
with fears. But thou criest out, I cannot ob- 
tain : well, be not too hasty to make conclu- 
sions. If Jesus Christ had not put his finger 
in at the hole of the lock, thy bowels would 
not have been troubled for him. Song v. 
Mark how the prophet hath it : " They shall 
walk after the Lord : he shall roar like a lion : 
when he shall roar the children shall tremble 
from the w r est, they shall tremble like a bird 
out of Egypt, and as a dove out of the land 
of Assyria." 

When God roars (as ofttimes the coming 
soul hears him roar) what man that is coming 
can do otherwise than tremble? But trem- 
bling he comes. " He sprang in and came 
trembling, and fell down before Paul and 
Silas." 

Should you ask him that we mentioned but 
now, How long is it since you began to fear 
you should miss of this damsel you love so? 
the answer will be, Ever since I began to love 
her. But did you not fear it before ? No, nor 
should I fear now but that I vehemently love 
her. Come, sinner, let us apply it : How long 
is it since thou began to fear that Jesus Christ 
will not receive thee ? The answer is, Ever 
since I began to desire that he would save my 
soul. I began to fear when I began to come, 
and the more my heart burns in desires after 
him, the more I feel my heart fear I should 
not be saved by him. 

See, now, did I not tell thee that thy fears 
were but the consequence of strong desires? 
Well, fear not, coming sinner; thousands of 
coming souls are in thy condition, and yet 
they will get safe into Christ's bosom. " Say," 
says Christ, " to them that are of a fearful 
heart, Be strong, fear not ! Your God will 
come and save you." 

3. Thy fear that Christ will not receive 
thee may arise from a sense of thine own un- 
worthiness. Thou seest what a poor, sorry, 
wretched, worthless creature thou art. And 
seeing this, thou fearest Christ will not re- 
ceive thee. Alas! sayest thou, I am the 
vilest of all men; a town sinner, a ringleading 
sinner. I am not only a sinner myself, but 
have made others twofold worse the children 
of hell also. Besides, now I am under some 
awakenings and stirrings of mind after salva- 
tion, even now I find my heart rebellious, car- 
nal, hard, treacherous, desperate, prone to un- 
belief, to despair : it forgetteth the word ; it 



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BUXYAN'S COMPLETE WORKS. 



wanderetli; it runneth to the ends of the 
earth. There is not, I am persuaded, one in 
all the world that hath such a desperate 
wicked heart as mine is. My soul is careless 
to do good, but none more earnest to do that 
which is evil. 

Can such a one as I am live in glory ? Can 
a holy, a just, and a righteous God once think 
(with honour to his name) of saving such a 
vile creature as I am? I fear it. Will he 
show wonders to such a dead dog as I am? I 
doubt it. 

I am cast out to the loathing of my person, 
yea, I loathe myself : I stink in my own nos- 
trils. How can I then be accepted by a holy 
and sin-abhorring God ? Ps. xxxviii. 5, 6, 7 ; 
Ezek. x. ; xx. 42, 43, 44. Saved I would be ; 
and who is there that would not, were they 
in my condition? Indeed, I wonder at the 
madness and folly of others when I see them 
leap and skip so carelessly about the mouth 
of hell. Bold sinner, how darest thou tempt 
God by laughing at the breach of his holy 
law? But, alas! they fare not so bad one 
way but I am worse another : I wish myself 
were anybody but myself ; and yet here again 
I know not what to wish. When I see such 
as I believe are coming to Jesus Christ, oh 
I bless them. Bat am I confounded in my- 
self to see how unlike, as I think, I am to 
a very good many in the world. They can 
read, hear, pray, remember, repent, be hum- 
ble, do every thing better than so vile a wretch 
as I. 

I, vile wretch, am good for nothing but to 
burn in hell-fire, and when I think of that I 
am confounded too. 

Thus the sense of unworthiness creates and 
heightens fears in the hearts of them that are 
coming to Jesus Christ; but indeed it should 
not, for who needs the physician but the sick ? 
or who did Christ come into the world to save 
but the chief of sinners? Mark i. 17 ; 1 Tim. 
i. 15. Wherefore the more thou seest thy 
sins, the faster fly thou to Jesus Christ. And 
let the sense of thine own unworthiness pre- 
vail with thee yet to go faster. As it is with 
the man that carrieth his broken arm in a 
sling to the bone-setter, still as he thinks of 
his broken arm, and as he feels the pain and 
anguish, he hastens his pace to the man ; and 
if Satan meets thee and asketh, Whither goest 
thou? tell him thou art maimed and art going 
to the Lord Jesus. If he objects thine own 
unworthiness, tell him that even as the sick 
seeketh the physician, as he that hath broken 



bones seeks him that can set them, so thou art 
going to Jesus Christ for cure and healing for 
thy sinsick soul. 

But it ofttimes happeneth to him that flies 
for his life, he despairs of escaping, and there- 
fore delivers himself up into the hand of the 
pursuer. But up, up, sinner ; be of good cheer ; 
Christ came to save the unworthy one ; be not 
faithless, but believe. Come away, man ; the 
Lord Jesus calls thee, saying, "And him that 
cometh to me I will in nowise cast out." 

4. Thy fear that Christ will not receive thee 
may arise from a sense of the exceeding mercy 
of being saved. Sometimes salvation is in the 
eyes of him that desires so great, so huge, so 
wonderful a thing that the very thoughts of 
the excellency of it engenders unbelief about 
obtaining it in the heart of those that unfeign- 
edly desire it. "Seemeth it to you (saith 
David) a light thing to be a king's son-in-law?" 
1 Sam. xviii. 26. So the thought of the great- 
ness and glory of the thing propounded, as 
heaven, eternal life, eternal glory, to be with 
God, and Christ, and angels, these are great 
things, things too good, (saith the soul that is 
little in his own eyes,) things too rich, (saith 
the soul that is truly poor in spirit,) for me. 

Besides, the Holy Ghost hath a way to 
greaten heavenly things to the understanding 
of the coming sinner, yea, and at the very 
same time to greaten too the sin and unwor- 
thiness of that sinner. Now the soul stagger- 
ingly wonders, saying, What ! to be made like 
angels, like Christ, to live in eternal bliss, joy, 
and felicity ! This is for angels, and for them 
that can walk like angels. 

If a prince, a duke, an earl, should send (by 
the hand of his servant) for some poor, sorry, 
beggarly scrub to take her for his master to 
wife, and the servant should come and say, My 
lord and master Such-a-one hath sent me to 
thee to take thee to him to wife : he is rich, 
beautiful, and of excellent qualities ; he is lov- 
ing, meek, humble, well-spoken, &c, what 
now would this poor, sorry, beggarly creature 
think? What would she say? or how would 
she frame an answer? When King David 
sent to Abigail upon this account, and though 
she was a rich woman, yet she said, " Behold, 
let thine handmaid be a servant to wash the 
feet of the servants of my lord." She was 
confounded, she could not well tell what to 
say, the offer was so great, beyond what in 
reason could be expected. 

But suppose this great person should second 
his suit, and send to this sorry creature again, 



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609 



what would she say now? Would she not say, 
You mock me? But what if he affirms that 
he is in good earnest, and that his lord must 
have her to wife— yea, suppose he should pre- 
vail upon her to credit his message and to 
address herself for her journey — yet, behold, 
every thought of her pedigree confounds her, 
also her sense of want of beauty makes her 
ashamed ; and if she doth but think of being 
embraced, the unbelief that is mixed with that 
thought whirls her into tremblings ; and now 
she calls herself fool for believing the messen- 
ger, and thinks not to go : if she thinks of 
being bold, she blushes; and the least thought 
that she shall be rejected when she comes at 
him makes her look as if she would give up 
the ghost. 

And is it a wonder, then, to see a soul that is 
drowned in the sense of glory and a sense of 
its own nothingness to be confounded in itself, 
and to fear that the glory apprehended is too 
great, too good, and too rich for such an one ? 

That thing, heaven and eternal glory, is so 
great and I that would have it so small, so 
sorry a creature, that the thoughts of obtaining 
it confounds me. 

Thus, I say, doth the greatness of the things 
desired quite dash and overthrow the mind of 
the desire. Oh it is too big, it is too big, it is 
too great a mercy ! 

But, coming sinner, let me reason with thee. 
Thou sayest, It is too big, too great. Well, 
will things that are less satisfy thy soul ? Will 
a less thing than heaven, than glory and eter- 
nal life, answer thy desires? No, nothing less, 
and yet I fear they are too big and too good for 
me ever to obtain. Well, as big and as good 
as they are, God giveth them to such as thou ; 
they are not too big for God to give; no, not 
too big to give freely ; be content, let God give 
like himself: he is that eternal God, and giveth 
like himself. When kings give, they do not 
use to give as poor men do. Hence it is said 
that Nabal made a feast in his house like the 
feast of a king ; and again, " All these things 
did Araunah, as a king, give unto David." 
Now, God is a great King, let him give like a 
king ; nay, let him give like himself, and do 
thou receive like thyself. He hath all and 
thou hast nothing. God told his people of old 
that he would save them in truth and in right- 
eousness, and that they should return to and 
enjoy the land which before, for their sins, had 
spewed them out; and then adds, under the 
supposition of their counting the mercy too 
good or too big, " If it be marvellous in the 
39 



eyes of the remnant of this people in these 
days, should it also be marvellous in mine 
eyes? saith the Lord of hosts." 

As who should say, They are now in cap- 
tivity and little in their own eyes ; therefore 
they think the mercy of returning to Canaan 
is a mercy too marvellously big for them to en- 
joy ; but if it be so in their eyes, it is not so 
in mine : I will do for them like God, if they 
will but receive my bounty like sinners. 

Coming sinner, God can give his heavenly 
Canaan and the glory of it unto thee; yea, 
none ever had them but as a gift, a free gift. 
He hath given us his Son, " How shall he not, 
then, with him also freely give us all things ?" 

It was not the worthiness of Abraham, or 
Moses, or David, or Peter, or Paul, but the 
mercy of God, that made them inheritors of 
heaven. If God thinks thee worthy, judge not 
thyself unworthy, but take it and be thankful. 
And it is a good sign he intends to give thee 
if he hath drawn out thy heart to ask. " 
Lord, thou hast heard the desire of the hum- 
ble ; thou wilt prepare their hearts ; thou wilt 
incline thine ear." 

When God is said to incline his eai, it im- 
plies an intention to bestow the mercy desired. 
Take it therefore ; thy wisdom will be to re- 
ceive, not sticking at thy own unworthiness. 
It is said, " He raiseth up the poor out of the 
dust, and lifteth up the beggar from the dung- 
hill, to set them among princes, and to make 
them inherit the throne of glory." Again, 
" He raiseth up the poor out of the dust, and 
lifteth the needy out of the dunghill, that he 
may set them with the princes, even with the 
princes of his people." 

You see also when God made a wedding for 
his Son, he called not the great, nor the rich, 
nor the mighty, but the poor, the maimed, the 
halt, and the blind. 

5. Thy fears that Christ will not receive thee 
may arise from the hideous roaring of the 
devil, who pursues thee. He that hears him 
roar must be a mighty Christian if he can at 
that time deliver himself from fear. He is 
called a roaring lion; and then to allude to 
that in Isaiah, " If one look into them, they 
have darkness and sorrow, and the light is 
darkness in their very heaven." 

There are two things, among many, that 
Satan useth to roar out after them that are 
coming to Jesus Christ — 1. That they are not 
elected; 2. That they have sinned the sin 
against the Holy Ghost. 

To both these I answer briefly — 



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BUNYAN'S COMPLETE WORKS. 



First. Touching election, out of which thou 
fearest thou art excluded. Why, coming sin- 
ner, even the text itself affordeth thee help 
against this doubt, and that by a double argu- 
ment: 

1st. That coming to Christ is, by virtue of 
the gift, promise, and drawing of the Father ; 
but thou art a-coming; therefore God hath 
given thee, promised thee, and is drawing 
thee to Jesus Christ. Coming sinner, hold to 
this, and when Satan beginneth to roar again, 
answer, But I feel my heart moving after 
Jesus Christ ; but that would not be if it were 
not given by promise and drawing to Christ 
by the power of the Father. 

2dly. Jesus Christ hath promised " that him 
that cometh to him he will in nowise cast out." 
And if he hath said it, will he not make it 
good, I mean even thy salvation ? For, as I 
have said already, not to cast out is to receive 
and admit to the benefit of salvation. If then 
the Father hath given thee, as is manifest by 
thy coming, and if Christ will receive thee, 
thou coming soul, as it is plain he will, because 
he hath said, " He will in nowise cast out," 
then be confident, and let these conclusions, that 
as naturally flow from the text as light from 
the sun or water from the fountain, stay thee. 

If Satan therefore objecteth, But thou art 
not elected, answer, But I am coming, Satan, I 
am coming ; and that I could not be but that 
the Father draws me; and I am coming to 
such a Lord Jesus as will in nowise cast me 
out. Further, Satan, were I not elect the 
Father would not draw me, nor would the Son 
so graciously open his bosom to me. I am 
persuaded that not one of the non-elect shall 
ever be able to say, no, not in the day of judg- 
ment, I did sincerely come to Jesus Christ. 
Come they may, feignedly, as Judas and Simon 
Magus did, but that is not our question. There- 
fore, O thou honest-hearted, coming sinner, be 
not afraid, but come. 

As to the second part of the objection, about 
sinning the sin against the Holy Ghost, the 
same argument overthrows that also. But I 
will argue thus : 

1st. Coming to Christ is by virtue of a special 
gift of the Father ; but the Father giveth no 
such gift to them that have sinned that sin ; 
therefore thou that art coming hast not com- 
mitted that sin. That the Father giveth no 
such gift to them that have sinned that sin is 
evident — 

(!.) Because they have sinned themselves 
'.©ut of God's favour, "they shall never have 



forgiveness." But it is a special favour of 
God to give unto a man to come unto Jesus 
Christ, because thereby he obtained forgive- 
ness. Therefore he that cometh hath not 
sinned that sin. 

(2.) They that have sinned the sin against 
the Holy Ghost have sinned themselves out of 
an interest in the sacrifice of Christ's body and 
blood ; " There remains for such no more sacri- 
fice for sin." But God giveth not grace to any 
of them to come to Christ that have no share 
in the sacrifice of his body and blood. There- 
fore thou that art coming to him hast not 
sinned that sin. Heb. x. 26. 

2dly. Coming to Christ is by the special 
drawing of the Father; "No man cometh to 
me except the Father, which hath sent me, 
draw him." But the Father draweth not him 
to Christ for whom he hath not allotted for- 
giveness by his blood ; therefore they that are 
coming to Jesus Christ have not committed 
that sin, because he hath allotted them for- 
giveness by his blood. John vi. 44. 

That the Father cannot draw them to Jesus 
Christ for whom he hath not allotted forgive- 
ness of sins, is manifest to sense ; for that would 
be a plain mockery, a flam, neither becoming 
his wisdom, justice, holiness, nor goodness. 

3dly. Coming to Jesus Christ lays a man 
under the promise of forgiveness and salvation ; 
but it is impossible that he that hath sinned 
that sin should ever be put under a promise of 
these. Therefore he that hath sinned that sin 
can never have heart to come to Jesus Christ. 

4thly. Coming to Jesus Christ lays a man 
under his intercession, "for he ever liveth 
to make intercession for them that come." 
Therefore he that is coming to Jesus Christ 
cannot have sinned that sin. 

Christ has forbid his people to pray for them 
that have sinned that sin; therefore he will 
not pray for them himself ; but he prays for 
them that come. 

5thly. He that hath sinned that sin, Christ 
is to him of no more worth than is a man that 
is dead ; " for he hath crucified to himself the 
Son of God ; yea, and hath also counted his 
precious blood as the blood of an unholy 
thing." Now, he that hath this low esteem of 
Christ will never come to him for life ; but the 
coming man has an high esteem of his person, 
blood, and merits. Therefore he that is com- 
ing has not committed that sin. 

6thly. If he that has sinned this sin might 
yet come to Jesus Christ, then must the truth 
of God be overthrown ; which saith in one 



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611 



place, "He hath never forgiveness," and in 
another, "I will in nowise cast him out." 
Therefore, that he may never have forgiveness 
he shall never have heart to come to Jesus 
Christ. "It is impossible that such an one 
should be renewed either to or by repentance." 
Wherefore, never trouble thy head nor heart 
about this matter; he that cometh to Jesus 
Christ cannot have sinned against the Holy 
Ghost. 

6. Thy fears that Christ will not receive thee 
may arise from thine own folly in inventing, 
yea, in thy chalking out to God, a way to bring 
thee home to Jesus Christ. Some souls that 
are coming to Jesus Christ are great tormentors 
of themselves upon this account ; they conclude 
that if their coming to Jesus Christ is right, 
they must needs be brought home thus and 
thus ; as to instance : 

(1.) Says one, If God be bringing of me to 
Jesus Christ, then will he load me with the 
guilt of sin till he makes me roar again. 

(2.) If God be indeed bringing me home to 
Jesus Christ, then must I be assaulted with 
dreadful temptations of the devil. 

(3.) If God be indeed bringing me to Jesus 
Christ, then even when I come at him I shall 
have wonderful revelations of him. 

This is the way that some sinners appoint 
for God, but perhaps he will not walk therein ; 
yet will he bring them to Jesus Christ. But 
now, because they come not the way of their 
own chalking out, therefore they are at a loss. 
They look for a heavy load and burden, but 
perhaps God gives them a sight of their lost 
condition, and addeth not that heavy weight 
and burden. They look for fearful temptations 
of Satan, but God sees that yet they are not fit 
for them, nor is the time come that he should 
be honoured by them in such a condition. 
They look for great and glorious revelations of 
Christ, grace, and mercy, but perhaps God only 
takes the yoke from off their jaws, and lays 
meat before them. And now again they are at 
a loss, yet a-coming to Christ. " I drew them," 
saith God, "with the cords of a man, with the 
bands of love ; I took the yoke from off their 
jaws, and laid meat unto them." 

Now, I say, if God brings thee to Christ, 
and not by the way that thou hast appointed, 
then thou art at a loss ; and for thy being at a 
loss thou mayest thank thyself. God hath 
more ways than thou knowest of to bring a 
sinner to Jesus Christ, but he will not give 
thee beforehand an account by which of them 
he will bring thee to Christ. 



Sometimes he hath his ways in the whirlwind, 
but sometimes the Lord is not there. 

If God will deal more gently with thee than 
with others of his children, grudge not at it ; 
refuse not the waters that go softly, lest he 
bring up to thee the waters of the rivers strong 
and many, even these two smoking firebrands, 
the devil and guilt of sin. He saith to Peter, 
" Follow me." And what thunder did Zaccheus 
hear or see ? " Zaccheus, come down," saith 
Christ, "and he came down," (says Luke,) 
" and received him joyfully." 

But had Peter or Zaccheus made the objec- 
tion that thou hast made, and directed the 
Spirit of the Lord as thou hast done, they 
might have looked long enough before they 
had found themselves coming to Jesus Christ. 

Besides, I will tell thee that the greatness 
of the sense of sin, the hideous roaring of the 
devil, yea, abundance of revelations, will not 
prove that God is bringing thy soul to Jesus 
Christ, as Balaam, Cain, Judas, and others can 
witness. 

Further, consider that what thou hast not of 
these things here thou mayest have another 
time, and that to thy distraction. Wherefore, 
instead of being discontent because thou art 
not in the fire, because thou hearest not the 
sound of the trumpet and alarm of war, " pray 
that thou enter not into temptation ;" yea, 
come boldly to the throne of grace, and obtain 
mercy and find grace to help in that time of 
need. Ps. lxxxviii. 15 ; Matt. xi. 41 ; Heb. iv. 
16. 

Poor creature f thou criest, If I were tempted 
I could come faster and with more confidence 
to Jesus Christ. Thou sayest thou knowest 
not what. What says Job? — " Withdraw thy 
hand from me, and let not thy dread make me 
afraid. Then call thou, and I will answer, or 
let me speak, and answer thou me." It is net 
the over-heavy load of sin, but the discoveiy 
of mercy, not the roaring of the devil, but the 
drawing of the Father, that makes a man 
come to Jesus Christ ; I myself know all these 
things. 

True, sometimes, yea, most an end, they that 
come to Jesus Christ come the way that thou 
desirest, the loading, tempted way; but the 
Lord also leads some by the waters of comfort. 
If I was to choose when to go a long journey — 
to wit, whether I would go it in the dead of 
winter or in the pleasant spring, (though if it 
was a very profitable journey, as that of com- 
ing to Christ is, I would choose to go it through 
fire and water before I would lose the bene- 



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fit;) — but I say, if I might choose the time I 
would choose to go it in the pleasant spring, 
because the way would be more delightsome, 
the days longer and warmer, the nights shorter 
and not so cold. And it is observable that 
very argument that thou usest to weaken thy 
strength in the way, that very argument Christ 
Jesus useth to encourage his beloved to come 
to him : " Arise," saith he, " my love, my fair 
one, and come away ; (why ?) for, lo, the winter 
is past, the rain is over and gone, the flowers 
appear in the earth, the time of the singing of 
birds is come, and the voice of the turtle is 
heard in the land. The fig tree putteth forth 
her green figs, and the vine, with her tender 
grapes, giveth a good smell. Arise, my love, 
my fair one, and come away." 

Trouble not thyself, coming sinner ; if thou 
seest thy lost condition by original and actual 
sin, if thou seest thy need of the spotless 
righteousness of Jesus Christ, if thou art will- 
ing to be found in him and to take up thy 
cross and follow him, then pray for a fair wind 
and good weather, and come away. Stick no 
longer in a muse and doubt about things, but 
come away to Jesus Christ. Do it, I say, lest 
thou tempt God to lay the sorrows of a travail- 
ing woman upon thee. Thy folly in this thing 
may make him do it. Mind what follows : 
" The sorrows of a travailing woman shall 
come upon him. (Why?) He is an unwise 
son ; so he should not stay long in the place of 
the breaking forth of children." 

7. Thy fears that Christ will not receive thee 
may rise from those decays that thou findest in 
thy soul, even while thou art coming to him. 
Some even as they are coming to Jesus Christ 
do find themselves grow worse and worse ; and 
this is indeed a sore trial to the poor coming 
sinner. 

To explain myself: There is such an one 
coming to Jesus Christ who, when at first he 
began to look out after him, was sensible, af- 
fectionate, and broken in spirit, but now is 
grown dark, senseless, hard-hearted, and in- 
clining to neglect spiritual duties, &c. Be- 
sides, he now finds in himself inclinations to 
unbelief, atheism, blasphemy, and the like; 
now he finds he cannot tremble at God's word, 
his judgments, nor at the apprehension of 
hell-fire: neither can he, as he thinketh, be 
sorry for these things. Now this is a sad dis- 
pensation. The man under the sixth head 
complaineth for want of temptations, but thou 
hast enough of them; art thou glad of them, 
tempted, coming sinner? They that never 



were exercised with them may think it a fine 
thing to be within the rage, but he that is there 
is ready to sweat blood for sorrow of heart and 
to howl for vexation of spirit. 

This man is in the wilderness among wild 
beasts. Here he sees a bear, there a lion, 
yonder a leopard, a wolf, a dragon ; devils of 
all sorts, doubts of all sorts, fears of all sorts 
haunt and molest his soul. Here he sees 
smoke, yea, some fire and brimstone, scattered 
upon his secret places ; he hears the sound of 
an horrible tempest. 

O my friends, even the Lord Jesus, that 
knew all things, even he saw no pleasure in 
temptations, nor did he desire to be with them ; 
wherefore one text saith, "he was led," and 
another, "he was driven," of the Spirit into 
the wilderness to be tempted of the devil. 

But to return: Thus it happeneth some- 
times to them that are coming to Jesus Christ. 
A sad hap indeed ! One would think that he 
that is flying from wrath to come has little 
need of such clogs as these ; and yet so it is, 
and woeful experience proves it. The Church 
of old complained that her enemies overtook 
her between the straits, just between hope and 
fear, heaven and hell. 

This man feeleth the infirmity of his flesh; 
he findeth a proneness in himself to be despe- 
rate. Now he chides with God, flings and 
tumbles like a wild bull in a net, and still the 
guilt of all returns upon himself, to the crush- 
ing of him to pieces. Yet he feeleth his heart 
so hard that he can find, as he thinks, no kind 
falling under any of his miscarriages. Now 
he is a lump of confusion in his own eyes, 
whose spirit and actions are without order. 

Temptations serve Christians as the shep- 
herd's dog serveth the silly sheep; that is, 
coming behind the flock, he runs upon it, 
pulls it down, worries it, wounds it, and griev- 
ously bedabbleth it with dirt and wet in the 
lowest places of the furrows of the field, and 
not leaving it until it is half dead, nor then 
neither, except God rebuke. 

Here is now room for fears of being cast 
away. Now I see I am lost, says the sinner. 
This is not coming to Jesus Christ, says the 
sinner: such a desperate, hard, and wretched 
heart as mine is cannot be a gracious one, 
saith the sinner. And bid such an one be 
better, he says, I cannot, no, I cannot. 

Question. But what will you say to a soul in 
this condition? 

Answer. I will say that temptations have at- 
tended the best of God's people: I will say 



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613 



that temptations come to do us good; and I 
will say also that there is a difference betwixt 
growing worse and worse, and thy seeing more 
clearly how bad thou art. 

There is a man of an ill-favoured counte- 
nance who hath too high a conceit of his 
beauty, and wanting the benefit of a glass, he 
still stands in his own conceit ; at last a limner 
is sent unto him who draweth his ill-favoured 
face to the life ; now, looking thereon, he begins 
to be convinced that he is not half so hand- 
some as he thought he was. Coming sinner, 
thy temptations are these painters; they have 
drawn out thy ill-favoured heart to the life 
and have set it before thine eyes, and now 
thou seest how ill-favoured thou art. 

Hezekiah was a good man, yet when he lay 
sick (for aught I know) he had somewhat too 
good an opinion of his heart; and, for aught I 
know also, the Lord might upon his recovery 
leave him to a temptation, that he might better 
know all that was in his heart. 

Alas ! we are sinful out of measure, but see 
it not to the full until an hour of temptation 
comes. But when it comes, it cloth as the 
painter doth, draw out our heart to the life; 
yet the sight of what we are should not keep 
us from coming to Jesus Christ. 

There are two ways by which God lets a man 
into a sight of the naughtiness of his heart: 
one is by the light of the word and Spirit of 
God, the other is by the temptations of the 
devil. But by the first we see our naughti- 
ness one way, and by the second, another. 
By the light of the word and Spirit of God 
thou hast a sight of thy naughtiness, and by 
the light of the sun thou hast a sight of the 
spots and defilements that are in thy house or 
raiment ; which light gives thee to see a neces- 
sity of cleansing, but maketh not the blemishes 
to spread more abominably. But when Satan 
comes, when he tempts, he puts life and rage 
into our sins, and turns them, as it were, into 
so many devils within us. Now, like prison- 
ers, they attempt to break through the prison 
of our body : they will attempt to get out at 
our eyes, mouth, ears, any ways, to the scandal 
of the gospel and reproach of religion, to the 
darkening of our evidences and damning of 
our souls. 

But I shall say, as I said before, this has oft- 
times been the lot of God's people. And "no 
temptation hath overtaken thee but such as is 
common to man; and God is faithful, who 
will not suffer thee to be tempted above what 
thou art able." See the book of Job, the 



book of Psalms, and that of the Lamentations. 
And remember, farther, that Christ himself 
was tempted to blaspheme, to worship the 
devil, and to murder himself, (temptations 
worse than which thou canst hardly be over- 
taken with.) But he was sinless, that is true. 
And he is thy Saviour, and that is as true. 
Yea, it is as true also that by his being tempted 
he became the conqueror of the tempter and a 
succourer of those that are tempted. 

Question. But what should be the reason 
that some that are coining to Christ should be 
so lamentably cast down and buffeted with 
temptations ? 

Answer. It may be for several causes. 

1. Some that are coming to Christ cannot be 
persuaded until the temptation comes that 
they are so vile as the Scripture saith they 
are. True, they see so much of their wretch- 
edness as to drive them to Christ, but there 
is an over and above of wickedness which 
they see not. Peter little thought that he had 
had cursing, and swearing, and lying, and an 
inclination in his heart to deny his Master, 
before the temptation came, but when that in- 
deed came upon him, then he found it there 
to his sorrow. 

2. Some that are coming to Jesus Christ are 
too much affected with their own graces, and 
too little taken with Christ's person ; where- 
fore God, to take them off from doting on their 
own jewels, and that they might look more to 
the person, undertaking, and merits of his Son, 
plunges them into the ditch by temptations. 
And this I take to be the meaning of Job. 
"If I wash me," saith he, "with snow-water, 
and make myself never so clean, yet wilt thou 
plunge me in the ditch, and mine own clothes 
shall abhor me." Job had been a little too 
much tampering with his own graces, and set- 
ting his excellencies a little too high. But by 
that the temptations were ended you find him 
better taught. 

Yea, God doth ofttimes, even for this thing, 
as it were, take our graces from us, and so 
leave us almost quite to ourselves and to the 
tempter, that we may learn not to love the 
picture more than the person of his Son. See 
how he dealt with them in the 16th of Ezekiel 
and the 2d of Hosea. 

3. Perhaps thou hast been given too much 
to judge thy brother, to condemn thy brother, 
because a poor tempted man ; and God, to 
bring down the pride of thy heart, letteth the 
tempter loose upon thee, that thou also may est 
feel thyself weak. " For pride goeth before 



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destruction, and an haughty spirit before a 
fall." 

4. It may be thou hast dealt a little too 
roughly with those that God hath this way 
wounded, not considering thyself lest thou also 
be tempted ; and therefore God hath suffered 
it to come unto thee. 

5. It may be thou wast given to slumber and 
sleep, and therefore these temptations were 
sent to awake thee. You know that Peter's 
temptation came upon him after his sleeping- 
then, instead of watching and praying, then 
he denied, and denied, and denied his Master. 

6. It may be thou hast presumed too far and 
stood too much in thine own strength, and 
therefore is a time of temptation come upon 
thee. This was also one cause why it came 
upon Peter: "Though all men forsake thee, 
yet will not I." Ah! that is the way to be 
tempted indeed ! 

7. It may be God intends to make thee wise 
to speak a word in season to others that are 
afflicted, and therefore he suffereth thee to be 
tempted. Christ was tempted that he might 
be able to succour them that are tempted. 

8. It may be Satan hath dared God to suffer 
him to tempt thee, promising himself that if 
he will but let him do it thou wilt curse him to 
his face. Thus he obtained leave against Job; 
wherefore take heed, tempted soul, lest thou 
provest the devil's saying true. 

9. It may be thy graces must be tried in the 
fire, that that rust that cleaveth to them may 
be taken away, and themselves proved, both 
before angels and devils, to be far better than 
the gold that perisheth ; it may be also that thy 
graces are to receive special praises, and hon- 
our, and glory at the coming of the Lord Je- 
sus (to judgment) for all the exploits that thou 
hast acted by them against hell and its infer- 
nal crew in the day of thy temptation. 

10. It may be God would have others learn 
by thy sighs, groans, and complaints under 
temptations to beware of those sins for the 
sake of which thou art at present delivered to 
the tormentors. 

But to conclude this : put the worst to the 
worst, (and then things will be bad enough ; ) 
suppose that thou art to this day without the 
grace of God, yet thou art but a miserable 
creature, a sinner that has need of a blessed 
Saviour ; and the text presents thee with One 
as good and kind as heart can wish, who 
also for thy encouragement saith, "and him 
that cometh to me I will in nowise cast 
out." 



To come therefore to a word of application. 

Is it so that they that are coming to Jesus 
Christ are ofttimes heartily afraid that Jesus 
Christ will not receive them? Then this 
teacheth us these things : 

1. That faith and doubting may at the same 
time have their residence in the same soul. 
" O thou of little faith ! wherefore didst thou 
doubt?" He saith not, thou of no faith ! 
but O thou of little faith ! because he had a 
little faith in the midst of his many doubts. 
The same is true even of many that are com- 
ing to Jesus Christ : they come, and fear they 
come not, and doubt they come not. When 
they look upon the promise or a word of en- 
couragement by faith, then they come ; when 
they look upon themselves or the difficulties 
that lie before them, then they doubt. Bid 
me come, said Peter ; Come, said Christ. So 
he went out of the ship to go to Jesus, but 
his hap was to go to him upon the water; 
there was the trial. So it was with the poor 
desiring soul. Bid me come, says the sinner ; 
Come, says Christ, and I will in nowise cast 
thee out. So he comes, but his hap is to come 
upon the water, upon drowning difficulties ; if 
therefore the wind of temptation blows, the 
waves of doubts and fears will presently arise, 
and this coming sinner will begin to sink if he 
has but little faith. 

But you shall find here in Peter's little faith 
a twofold act— to wit, coming and crying. 
Little faith cannot come all the way without 
crying. So long as its holy boldness lasts, so 
long it can come with peace, but when it is so 
it can come no farther, it will go the rest of the 
way with crying. Peter went as far as his little 
faith would carry him : he also cried as far as 
his little faith would help, " Lord, save me, I 
perish !" And so, with coming and crying, he 
was kept from sinking, though he had but a lit- 
tle faith. " Jesus stretched forth his hand, and 
caught him, and said unto him, O thou of little 
faith! wherefore didst thou doubt?" 

2. Is it so that they that are coming to Jesus 
Christ are ofttimes heartily afraid that Jesus 
Christ will not receive them ? Then this shows 
us a reason of that dejection and those castings 
down that very often we perceive to be in them 
that are coming to Jesus Christ. Why, it is 
because they are afraid that Jesus Christ will 
not receive them. The poor world, they mock 
us because we are a dejected people — I mean, 
because we are sometimes so — but they do 
not know the cause of our dejection. Could we 
be persuaded, even then when we are dejected, 



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615 



that Jesus Christ would indeed receive us, it 
would make us fly over their heads, and would 
put more gladness into our hearts than in the 
time in which their corn, wine, and oil in- 
creases. Ps. iv. 

3. Is it so that they that are coming to Jesus 
Christ are ofttimes heartily afraid that he will 
not receive them? Then this shows that they 
that are comi-ng to Jesus Christ are an awaken- 
ed, sensible, considering people, for fear cometh 
from sense and consideration of things. They 
are sensible of sin, sensible of the curse due 
thereto ; they are also sensible of the glorious 
majesty of God, and of what a blessed, blessed 
thing it is to be received of Jesus Christ. The 
glory of heaven and the evil of sin, these 
things they consider and are sensible of. 
" When I remember I am afraid : when I con- 
sider I am afraid." 

These things dash their spirits, being awake 
and sensible. Were they dead, like other 
men, they would not be afflicted with fear as 
they are ; for dead men fear not, feel not, care 
not, but the living and sensible man, he it is 
that is ofttimes heartily afraid that Jesus Christ 
will not receive him. I say, the dead and 
senseless are not distressed: they presume, 
they are groundlessly confident. Who so bold 
as blind Bayard? These indeed should fear 
and be afraid because they are not coming to 
Jesus Christ. Oh the hell, the fire, the pit, 
the wrath of God, and torment of hell that are 
prepared for poor neglecting sinners ! " How 
shall we escape if we neglect so great salva- 
tion?" But they want sense of things, and 
cannot fear. 

Is it so that they that are coming to Jesus 
Christ are ofttimes heartily afraid that he will 
not receive them ? Then this should teach old 
Christians to pity and pray for young comers. 
You know the heart of a stranger, for you 
yourselves were strangers in the land of Egypt. 
You know the fears, the doubts, the terrors that 
take hold on them, for that they sometimes 
took hold on you. Wherefore pity them, pray 
for them, encourage them ; they need all this : 
guilt hath overtaken them ; fear of the wrath 
of God hath overtaken them; perhaps they 
are within the sight of hell-fire, and the fear of 
going thither is burning hot within their hearts. 

You may know how strangely Satan is sug- 
gesting his devilish doubts unto them, if pos- 
sibly he may sink and drown them with his 
multitude and weight of them. Old Chris- 
tians, mend up the path for them, take the 
stumbling-blocks out of the way, lest that 



which is feeble and weak be turned aside, but 
let it rather be healed. 

III. I come now to the next observation, 
and shall speak a little to that — to wit, that 
Jesus Christ would not have them that in truth 
are coming to him once think that he will cast 
them out. 

The text is full of this. "And him that 
cometh to me I will in nowise cast out." Now 
if he saith, I will not, he would not have us 
think he will. 

This is yet farther manifest by these con- 
siderations : 

1. Christ Jesus did forbid even them that as 
yet were not coming to him once to think him 
such an one. " Do not think," said he, " that 
I will accuse you to the Father." 

These, as I said, were such that as yet were 
not coming to him, for he saith of them a little 
before, And ye will not come to me ; for the 
respect they had to the honour of men kept 
them back. Yet, I say, Jesus Christ gives 
them to understand that though he might 
justly reject them, yet he would not, but bids 
them not once to think that he would accuse 
them to the Father. Now, not to accuse (with 
Christ) is to plead for, for Christ in these 
things stands not neuter between the Father 
and sinners. So, then, if Jesus Christ would 
not have them think that yet will not come to 
him that he will accuse them, then he would 
not that they should think so that in truth are 
coming to him : " And him that cometh to me 
I will in nowise cast out." 

2. When the woman taken in adultery (even 
in the very act) was brought before Jesus 
Christ, he so carried it both by words and ac- 
tions that he evidently enough made it mani- 
fest that condemning and casting out were such 
things for the doing of which he came not into 
the world. 

Wherefore, when they had set her before 
him, and had laid to her charge the heinous 
fact, he stooped down and with his finger 
wrote upon the ground as though he heard 
them not. Now what did he do by this car- 
riage but testify plainly that he was not for re- 
ceiving accusations against poor sinners, who- 
ever accused by? And observe, though they 
continued asking, thinking at last to force him 
to condemn her, yet then he so answered as 
that he drove all condemning persons from 
her. And then he adds, for her encourage- 
ment to come to him, " Neither do I condemn 
thee ; go and sin no more." 

Not but that he indeed abhorred the fact, but 



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he would not condemn the woman for the sin, 
because that was not his office. " He was not 
sent into the world to condemn the world, 
but that the world through him might be 
saved." Now if Christ, though urged to it, 
would not condemn the guilty woman, though 
she was far at present from coming to him, he 
would not that they should once think that he 
will cast them out that in truth are coming to 
him: "And him that cometh to me I will in 
nowise cast out." 

3. Christ plainly bids the turning sinner 
come and forbids him to entertain any such 
thoughts as that he will cast him out. " Let 
the wicked forsake his way, and the unright- 
eous man his thoughts, and let him turn unto 
the Lofd, and he will have mercy upon him, 
and to our God, for he will abundantly 
pardon." 

The Lord, by bidding the unrighteous for- 
sake his thoughts, doth in special forbid, as I 
have said — viz., those thoughts that hinder the 
coming man in his progress to Jesus Christ — 
his unbelieving thoughts. 

Therefore he bids them not only forsake his 
ways, but his thoughts ; " Let the sinner for- 
sake his ways, and the unrighteous man 
his thoughts." It is not enough to forsake 
one if thou wilt come to Jesus Christ, because 
the other will keep thee from him. Sup- 
pose a man forsake his wicked ways, his de- 
bauched and filthy life, yet if these thoughts 
that Jesus Christ will not receive him be en- 
tertained and nourished in his heart, these 
thoughts will keep him from coming to Jesus 
Christ. 

Sinner, coming sinner, art thou for coming 
to Jesus Christ? Yes, says the sinner. For- 
sake thy wicked ways then. So I do, says the 
sinner. Why comest thou then so slowly? 
Because I am hindered. What hinders? Has 
God forbidden thee ? No. Art thou not will- 
ing to come faster? Yes, yet I cannot. Well, 
prithee be plain with me, and tell me the 
reason and ground of thy discouragement. 
Why, says the sinner, though God forbids me 
not, and though I am willing to come faster, 
yet there naturally ariseth this and that and 
the other thought in my heart, that hinders 
my speed to Jesus Christ. Sometimes I think 
I am not chosen ; sometimes I think I am not 
called ; sometimes I think I am come too late ; 
and sometimes I think I know not what it is 
to come. Also one while I think I have no 
grace ; and then, again, that I cannot pray ; 
and then, again, I think I am a very hypo- 



crite. And these things keep me from coming 
to Jesus Christ. 

Look ye now, did I not tell you so ? There 
are thoughts yet remaining in the heart, even 
of those who have forsaken their wicked ways; 
and with those thoughts they are more plagued 
than with any thing else, because they hinder 
their coming to Jesus Christ, for the sin of 
unbelief (which is the original of all these 
thoughts) is that which besets a coming sinner 
more easily than do his ways. 

But now, since Jesus Christ commands thee 
to forsake these thoughts, forsake them, 
coming sinner; and if thou forsake them not, 
thou transgressest the commands of Christ, 
and abidest thine own tormentor, and keep- 
est thyself from establishment in grace. " If 
ye will not believe, ye shall not be estab- 
lished." 

Thus you see how Jesus Christ setteth him- 
self against such thoughts that any way dis- 
courage the coming sinner, and thereby truly 
vindicates the doctrine we have in hand — 
to wit, that Jesus Christ would not have 
them that in truth are coming to him once 
think that he will cast them out. " And him 
that cometh to me I will in nowise cast out." 

I come now to the reasons of the obser- 
vation : 

1. If Jesus Christ should allow thee once to 
think that he will cast thee out, he must allow 
thee to think that he will falsify his word, for 
he hath said, " I will in nowise cast out." But 
Christ would not that thou shouldst count 
him as one that will falsify his word, for he 
saith of himself, " I am the truth ;" therefore 
he would not that any that in truth are coming 
to him should once think that he will cast 
them out. 

2. If Jesus Christ should allow the sinner 
that in truth is coming to him once to think 
that he will cast them out, then he must 
allow, and so countenance, the first appear- 
ance of unbelief ; the which he counteth his 
greatest enemy, and against which he has bent 
even his holy Gospel. Therefore Jesus Christ 
would not that they that in truth are coming 
to him should once think that he will cast 
them out. 

3. If Jesus Christ should allow the coming 
sinner once to think that he will cast him out, 
then he must allow him to make a question 
whether he is willing to receive his Father's 
gift, for the coming sinner is his Father's 
gift; as also says the text; but he testifieth, 
" All that the Father giveth him shall come 



COME AND WELCOME TO JESUS CHRIST. 



617 



to him ; and him that cometh he will in no- 
wise cast out." Therefore Jesus Christ would 
not have him that in truth is coming to him 
once to think that he will cast him out. 

4. If Jesus Christ should allow them once to 
think that indeed are coming to him that he 
will cast them out, he must allow them to 
think that he will despise and reject the 
drawing of his Father ; for no man can come 
to him but whom the Father draweth. But it 
would be high blasphemy and damnable wick- 
edness once to imagine thus. Therefore, Jesus 
Christ would not have him that cometh once 
think that he will cast him out. 

5. If Jesus Christ should allow those that 
indeed are coming to him once to think that 
he will cast them out, he must allow them to 
think that he will be unfaithful to the trust 
and charge that his Father hath committed to 
him; which is to save and not to lose any 
thing of that which he hath given unto him 
to save. But the Father hath given him 
a charge to save the coming sinner; therefore 
it cannot be that he should allow that such 
an one should once think that he will cast 
him out. 

6. If Jesus Christ should allow that they 
should once think that are coming to him that 
he will cast them out, then he must allow 
them to think that he will be unfaithful to 
his office of priesthood; for as by the first 
part of it he paid price for and ransomed 
souls, so by the second part thereof he con- 
tinually maketh intercession to God for them 
that come. But he cannot allow us to ques- 
tion his faithful execution of his priesthood, 
therefore he cannot allow us once to think 
that the coming sinner shall be cast out. 

7. If Jesus Christ should allow us once to 
think that the coming sinner shall be cast out, 
then he must allow us to question his will, or 
power, or merit to save. But he cannot allow 
us once to question any of these ; therefore not 
once to think that the coming sinner shall be 
cast out. 

(1.) He cannot allow us to question his will, 
for he saith in the text, " I will in nowise cast 
out." 

(2.) He cannot allow us to question his 
power, for the Holy Ghost saith he is able to 
save to the uttermost them that come. 

(3.) He cannot allow us to question his 
merit, for the blood of Christ cleanseth the 
comer from all sin ; therefore he cannot allow 
that he that is coming to him should once 
think that he will cast them out. 



8. If Jesus Christ would allow the coming 
sinner once to think that he will cast him out, 
he must allow him to give the lie to the man- 
ifest testimony of the Father, Son, and Spirit ; 
yea, to the whole Gospel contained in Moses, 
the Prophets, the book of Psalms, and that 
commonly called the New Testament. But he 
cannot allow of this; therefore not that the 
coming sinner should once think he will cast 
him out. 

9. Lastly, if Jesus Christ should allow him 
that is coming to him once to think that he 
will cast him out, he must allow him to ques- 
tion his Father's oath, which he in truth and 
righteousness hath taken, that they might have 
a strong consolation who have fled for refuge 
to Jesus Christ. But he cannot allow this; 
therefore he cannot allow that the coming sin- 
ner should once think that he will cast him out. 

I come now to make some general use and 
application of the whole, and so to draw 
towards a conclusion : 

I. The first use, a use of information ; and it 
informeth us that men by nature are far off 
from Christ. 

Let me a little improve this use by speaking 
to these three questions : 

1. Where is he that is not coming to Jesus 
Christ? 

2. What is he that is coming to Jesus 
Christ? 

3. Whither is he to go that cometh not to 
Jesus Christ? 

First. Where is he ? 

Anstver. 1. He is far from God, he is without 
him, even alienated from him, both in his un- 
derstanding, will, affections, and conscience. 

2. He is far from Jesus Christ, who is the 
only deliverer of men from hell-fire. 

3. He is far from the work of the Holy 
Ghost, the work of regeneration and a second 
creation, without which no man shall see the 
kingdom of heaven. 

4. He is far from being righteous — that 
righteousness that should make him accept- 
able in God's sight. 

5. He is under the power and dominion of 
sin ; sin reigneth in and over him ; it dwelleth 
in every faculty of his soul and member of his 
body, so that from head to foot there is no 
place clean. 

6. He is in the pest-house with Uzziah, and 
excluded the camp of Israel with the lepers. 

7. His life is among the unclean : " He is in 
the gall of bitterness and in the bond of in- 
iquity." 



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8. He is in sin, in the flesh, in death, in the 
snare of the devil, and is taken captive by him 
at his will. 

9. He is under the curse of the law, and the 
devils dwell in him and have the mastery of 
him. 

10. He is in darkness, and walketh in dark- 
ness, and knows not whither he goes, for dark- 
ness has blinded his eyes. 

11. He is in the broad way that leadeth to 
destruction, and, holding on, he will assuredly 
go in at the broad gate, and so go down the 
stairs to hell. 

Secondly. What is he that cometh not to 
Jesus Christ ? 

1. He is counted one of God's enemies. 

2. He is a child of the devil and of hell ; for 
the devil begat him as to his sinful nature, and 
hell must swallow him at last, because he com- 
eth not to Jesus Christ. 

3. He is a child of wrath, an heir of it ; it is 
his portion, and God will repay it him to his 
face. 

4. He is a self-murderer ; he wrongeth his 
own soul, and is one that loveth death. 

5. He is a companion for devils and damned 
men. 

Thirdly. Where is he like to go that cometh 
not to Jesus Christ ? 

1. He that cometh not to him is like to go 
farther from him, for every sin is a step farther 
from Jesus Christ. 

2. As he is in darkness, so he is like to go 
on in it; for Christ is the Light of the world, 
and he that comes not to him walketh in dark- 
ness. 

3. He is like to be removed at last as far 
from God and Christ, and heaven, and all fe- 
licity as an infinite God can remove him. 

But, secondly. This doctrine of coming to 
Christ informeth us where poor destitute sin- 
ners may find life for their souls, and that is in 
Christ. This life is in his Son ; he that hath 
the Son hath life. And again, " Whoso find- 
eth me findeth life, and shall obtain favour of 
the Lord." 

Now, for further enlargement, I will also 
here propound three more questions : 

1. What life is in Christ? 

2. Who may have it ? 

3. Upon what terms ? 

First. What life is in Jesus Christ? 

1. There is justifying life in Christ. Man 
by sin is dead in law, and Christ only can de- 
liver him by his righteousness and blood from 
this death into a state of life ; " For God sent 



his Son into the world, that we might live 
through him ;" that is, through the righteous- 
ness which he should accomplish and the 
death that he should die. 

2. There is eternal life in Christ — life that 
is endless, life for ever and for ever. "He 
hath given us eternal life, and this life is in 
his Son." 

Now, justification and eternal salvation 
being both in Christ, and nowhere else to be 
had for men, who would not come to Jesus 
Christ? 

Secondly. Who may have this life ? 
I answer, poor, helpless, miserable sinners. 
Particularly — 

1. Such as are willing to have it: "Whoso- 
ever will, let him take of the water of life." 

2. He that thirsteth for it : "I will give him 
that is athirst of the fountain of the water of 
life." 

3. He that is weary of his sins : " This is the 
rest whereby you may cause the weary to rest, 
and this is the refreshing." 

4. He that is poor and needy: "He shall 
spare the poor and needy, and shall save the 
souls of the needy." 

5. He that followeth after him, crieth for 
life : " He that follows me shall not walk in 
darkness, but shall have the light of life." 

Thirdly. Upon what terms may he have 
this life? 

Answer. Freely. Sinner, dost thou hear? 
Thou mayest have it freely. Let him take of 
the water of life freely. I will give him of the 
fountain of the water of life freely; "And 
when they had nothing to pay, he freely for- 
gave them both." 

Freely, without money or without price. 
" Ho ! every one that thirsteth, come ye to the 
waters ; and he that hath no money, come, buy 
and eat : yea, come, buy wine and milk, with- 
out money and without price." 

Sinner, art thou thirsty? art thou weary? 
art thou willing? Come, then, and regard not 
your stuff, for all the good that is in Christ is 
offered to the coming sinner without money 
and without price. He has life to give away to 
such as want it and that have not a penny to 
purchase it; and he will give it freely. Oh, 
what a blessed condition is the coming sin- 
ner in ! 

But, thirdly. This doctrine of coming to 
Jesus Christ for life informeth us that it is to 
be had nowhere else. Might it be had any- 
where else, the text and Him that spoke it 
would be but little set by ; for what great mat- 



COME AND WELCOME TO JESUS CHRIST. 



619 



ter is there in "I will in nowise cast out" if 
another stood by that would receive them ? 
But here appears the glory of Christ, that none 
but he can save. And here appears his love, 
that though none can save but he, yet he is 
not coy in saving. " But him that cometh to 
me," saith he, " I will in nowise cast out." 

That none can save but Jesus Christ is evi- 
dent from Acts iv. 12 : " Neither is there sal- 
vation in any other; and he hath given us 
eternal life, and this life is in his Son." If 
life could have been had anywhere else, it 
should have been in the law ; but it is not in 
the law, for by the deeds of the law no man 
living shall be justified — then no life. 

Therefore life is nowhere to be had but in 
Jesus Christ. 

Questio?i. But why would God so order it 
that life should be had nowhere else but in 
Jesus Christ? 

Answer. There is reason for it, and that both 
with respect to God and us. 

First, with respect to God. 

1. That it might be in a way of justice as 
well as mercy : and in a way of justice it could 
not have been if it had not been by Christ, 
because he, and he only, was able to answer 
the demand of the law, and give for sin what 
the justice thereof required. All angels had 
been crushed down to hell for ever had that 
curse been laid upon them for our sins which 
was laid upon Jesus Christ ; but it was laid 
upon him, and he bare it and answered the 
penalty, and redeemed his people from under 
it, with that satisfaction to divine justice that 
God himself doth now proclaim that he is 
faithful and just to forgive us if by faith we 
shall venture to Jesus, and trust to what he 
has done for life. 

2. Life must be by Jesus Christ, that God 
might be adored and magnified for finding out 
this way. This is the Lord's doings, that in 
all things he might be glorified through Jesus 
Christ our Lord. 

3. It must be by Jesus Christ, that life might 
be at God's dispose, who hath great pity for 
the poor, the lowly, the meek, the broken in 
heart, and for them that others care not for. 

4. Life must be in Christ, to cut off boasting 
from the lips of men. This also is the apos- 
tle's reason. 

Secondly, life must be in Jesus Christ with 
respect to us. 

1. That we might have it upon the easiest 
terms — to wit, freely, as a gift, not as wages. 
Was it in his Moses's hand we should hardly 



come at it. Was it in the people's hand we 
should pay soundly for it. But, thanks be to 
God ! it is in Christ, laid up in him, and by 
him to be communicated to sinners upon easy 
terms, even to receiving, accepting, and em- 
bracing with thanksgiving, as the Scriptures 
plainly declare. 

2. Life is in Christ for us, that it might not 
be upon so brittle a foundation as indeed it 
would had it been anywhere else. The law 
itself is weak because of us as to this ; but 
Christ is a tried stone, a sure foundation, one 
that will not fail to bear thy burden and to 
receive thy soul, coming sinner. 

3. Life is in Christ, that it might be sure to 
all the seed. Alas ! the best of us, was life left 
in our hands, to be sure we should forfeit it 
over, and over, and over; or, was it in any 
other hand, we should, by our often backslid- 
ings, so offend him that at last he would shut 
up his bowels in everlasting displeasure against 
us. But now it is in Christ; it is with one 
that can pity, pray for, pardon, yea, multiply 
pardons ; it is with one that can have compas- 
sion upon us when we are out of the way, with 
one that hath a heart to fetch us again when 
we are gone astray, with one that can pardon 
without upbraiding. Blessed be God that life 
is in Christ! for now it is sure to all the seed. 

But, fourthly, this doctrine of coming to 
Jesus Christ for life informs us of the evil of 
unbelief, that wicked thing that is the only or 
chief hindrance to the coming sinner. Doth 
the text say, Come? Doth it say, "And him 
that cometh to me I will in nowise cast out?" 
Then what an evil is that that keepeth sinners 
from coming to Jesus Christ ! And that evil 
is unbelief ; for by faith Ave come, by unbelief 
we keep away. Therefore it is said to be that 
by which a soul is said to depart from God, 
because it was that which at first caused the 
world to go off from him, and that also that 
keeps them from him to this day. And it doth 
it the more easily because it doth it with a wile. 

This sin may be called the white devil, for it 
ofttimes, in its mischievous doing in the soul, 
shows as if it were an angel of light, yea, it 
acteth like a counsellor of heaven. Therefore, 
a little to discourse of this evil disease : 

1. It is that sin, above all others, that hath 
some show of reason in its attempts; for it 
keeps the soul from Christ by pretending its 
present unfitness and unpreparedness, as want 
of more sense of sin, want of more repentance, 
want of more humility, want of a more broken 
heart. 



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2. It is tlie sin that most suiteth with the 
conscience. The conscience of the coming- 
sinner tells him that he hath nothing good ; 
that he stands indictable for ten thousand 
talents ; that he is a very ignorant, blind, and 
hard-hearted sinner, unworthy to be once 
taken notice of by Jesus Christ ; and will you, 
says Unbelief, in such a case as you now are, 
presume to come to Jesus Christ ? 

3. It is the sin that most suiteth with our 
sense of feeling. The coming sinner feels the 
workings of sin, of all manner of sin and 
wretchedness in his flesh : he also feels the 
wrath and judgment of God due to sin, and 
ofttimes staggers under it. Now, says Unbe- 
lief, you may see you have no grace, for that 
which works in you is corruption. You may 
also perceive that God doth not love you, be- 
cause the sense of his wrath abides upon you. 
Therefore, how can you have the face to come 
to Jesus Christ ? 

4. It is that sin, above all others, that most 
suiteth the wisdom of our flesh. The wisdom 
of our flesh thinks it prudence to question 
awhile, to stand back awhile, to hearken to 
both sides awhile, and not to be rash, sudden, 
or unadvised in too bold a presuming upon Je- 
sus Christ. And this wisdom Unbelief falls 
in with. 

5. It is the sin, above all others, that contin- 
ually is whispering the soul in the ear with 
mistrusts of the faithfulness of God in keeping 
promise to them that come to Jesus Christ for 
life. It also suggests mistrusts about Christ's 
willingness to receive it and save it. And no 
sin can do this so artificially as Unbelief. 

6. It is also that sin which is always at hand 
to enter an objection against this or that 
promise that by the Spirit of God is brought 
to our heart to comfort us ; and if the poor 
coming sinner is not aware of it, it will, by 
some exaction, sleight, trick, or cavil, quickly 
wrest from him the promise again, and he shall 
have but little benefit of it. 

7. It is that above all other sins that weak- 
ens our prayers, our faith, our love, our dili- 
gence, our hope, and expectations : it even 
taketh the heart away from God in duty. 

8. Lastly, this sin, as I have said even now, 
appears in the soul with so many sweet pre- 
tences to safety and security that it is, as it 
were, counsel sent from heaven, bidding the 
soul to be wise, wary, considerate, well-advised, 
and to take heed of too rash a venture upon 
believing. Be sure, first, that God loves you ; 
take hold of no promise until you are forced 



by God unto it ; neither be you sure of your 
salvation ; doubt it still, though the testimony 
of the Lord has been often confirmed in you. 
Live not by faith, but by sense ; and when you 
can neither see nor feel, then fear and mistrust, 
then doubt and question all. This is the dev- 
ilish counsel of Unbelief, which is so covered 
over with specious pretences that the wisest 
Christian can hardly shake off these reason- 
ings. 

But to be brief : let me here give the Chris- 
tian reader a more particular description of 
the qualities of unbelief, by opposing faith 
unto it, in these twenty-five particulars : 

1. Faith believeth the word of God, but 
unbelief questioneth the certainty of the same. 

2. Faith believeth the word, because it is 
true, but unbelief doubteth thereof, because it 
is true. 

3. Faith sees more in a promise of God to 
help than in all other things to hinder, but 
unbelief, notwithstanding God's promise, saith, 
How can these things be? 

4. Faith will make thee see love in the heart 
of Christ when with his mouth he giveth re- 
proofs, but unbelief will imagine wrath in his 
heart when with his mouth and word he saith 
he loves us. 

5. Faith will help the soul to wait, though 
God defers to give, but unbelief will take snuff 
and throw up all if God makes any tarrying. 

6. Faith will give comfort in the midst of 
fears, but unbelief causeth fears in the midst 
of comforts. 

7. Faith will suck sweetness out of God's 
rod, but unbelief can find no comfort in its 
greatest mercies. 

8. Faith maketh great burdens light, but 
unbelief maketh light ones intolerably heavy. 

9. Faith helpeth us when we are down, but 
unbelief throws us down when we are up. 

10. Faith bringeth us near to God when we 
are far from him, but unbelief puts us far from 
God when we are near to him. 

11. Where faith reigns, it declareth them to 
be the friends of God, but where unbelief 
reigns, it declareth them to be his enemies. 

12. Faith putteth a man under grace, but 
unbelief holdeth him under wrath. 

13. Faith purifieth the heart, but unbelief 
keepeth it polluted and impure. 

14. By faith the righteousness of Christ is 
imputed to us, but by unbelief we are shut up 
under the law to perish. 

15. Faith maketh our work acceptable to 
God through Christ, but whatsoever is of un- 



COME AND WELCOME TO JESUS CHRIST. 



621 



belief is sin, for without faith it is impossible 
to please him. 

16. Faith giveth us peace and comfort in 
our souls, but unbelief worketh trouble and 
tossings like the restless waves of the sea. 

17. Faith maketh us sec preciousness in 
Christ, but unbelief sees no form, beauty, or 
comeliness in him. 

18. By faith we have our life in Christ's 
fulness, but by unbelief we starve and pine 
away. 

19. Faith gives us the victory over the law, 
sin, death, the devil, and all evils, but unbe- 
lief layeth us obnoxious to them all. 

20. Faith will show us more excellency in 
things not seen than in them that are, but un- 
lief sees more of things that are than in 
things that will be hereafter. 

21. Faith makes the ways of God pleasant 
and admirable, but unbelief maketh them 
heavy and hard. 

22. By faith Abraham, Isaac, and Jacob 
possessed the land of promise, but because of 
unbelief neither Aaron, nor Moses, nor Miriam 
could get thither. 

23. By faith the children of Israel passed 
through the Red Sea, but by unbelief the gen- 
erality of them perished in the wilderness. 

24. By faith Gideon did more with three 
hundred men and a few empty pitchers than 
all the twelve tribes could do, because they 
believed not God. 

25. By faith Peter walked on the water, but 
by unbelief he began to sink. 

Thus might many more be added, which, for 
brevity's sake, I omit, beseeching every one 
that thinketh he hath a soul to save or be 
damned to take heed of unbelief, lest, seeing 
there is a promise left us of entering into his 
rest, any of us by unbelief should indeed come 
short of it. 

II. The second use : a use of examination. 

We come to a use of examination. Sinner, 
thou hast heard of the necessity of coming to 
Christ, also of the willingness of Christ to 
receive the coming soul, together with the 
benefit that they by him shall have that in- 
deed come to him. Put thyself now upon 
this serious inquiry, Am I indeed come to 
Jesus Christ? 

Motives plenty I might here urge to prevail 
with thee to a conscientious performance of 
this duty — as, 

1. Thou art in sin, in the flesh, in death, in 
the snare of the devil, and under the curse of 
the law if you are not coming to Jesus Christ. 



2. There is no way to be delivered from 
these but by coming to Jesus Christ. 

3. If thou comest, Jesus Christ will receive 
thee and will in nowise cast thee out. 

4. Thou wilt not repent it in the day of 
judgment if thou now comest to Jesus Christ. 

5. But thou wilt surely mourn at last if 
now thou shalt refuse to come. And, 

6. Lastly. Now thou hast been invited to 
come ; now will thy judgment be greater and 
thy damnation more fearful if thou shalt yet 
refuse than if thou hast never heard of coming 
to Christ. 

Objection. But we hope we are come to 
Jesus Christ. 

Answer. It is well if it proves so. But lest 
thou shouldest speak without ground, and so 
fall unawares into hell-fire, let us examine a 
little. 

First. Art thou indeed coming to Jesus 
Christ? What hast thou left behind thee? 
What didst thou come away from in thy 
coming to Jesus Christ? 

When Lot came out of Sodom he left the 
Sodomites behind him. 

When- Abraham came out of Chaldea he 
left his country and kindred behind. 

When Ruth came to put her trust under the 
wings of the Lord God of Israel she left her 
father and mother, her gods, and the land of 
her nativity behind her. 

When Peter came to Christ he left his nets 
behind him. 

When Zaccheus came to Christ he left the 
receipt of custom behind him. 

When Paul came to Christ he left his own 
righteousness behind him. 

When those that used curious arts came to 
Jesus Christ they took their curious books and 
burned them, though in another man's eye 
they were counted worth fifty thousand pieces 
of silver. 

What sayest thou, man? Hast thou left 
thy darling sins, thy Sodomitish pleasures, 
thy acquaintance and vain companions, thy 
unlawful gain, thy idol gods, thy righteous- 
ness, and thy unlawful curious arts behind 
thee? If any of these be with thee, and thou 
with them in thy heart and life, thou art not 
yet come to Jesus Christ. 

Secondly. Art thou come to Jesus Christ? 
Prithee, tell me what moved thee to come to 
Jesus Christ? Men do not usually come or 
go to this or that place before they have a 
moving cause, or rather a cause moving them 
thereto : no more do they come to Jesus Christ 



622 



'BUNYAN'S COMPLETE WORKS. 



(I do not say before they have a cause, but) 
before that cause moveth them to come. What 
sayest thou ? Hast thou a cause moving thee 
to come ? To be at present in a state of con- 
demnation is cause sufficient for men to come 
to Jesus Christ for life, but that will not do 
except the cause moves them, the which it 
will never do until their eyes be opened to see 
themselves in that condition. For it is not a 
man's being under wrath, but his seeing it, 
that moveth him to come to Jesus Christ. 
Alas ! all men by sin are under wrath, yet but 
few of that all come to Jesus Christ; and the 
reason is, because they do not see their condi- 
tion. "Who hath warned you to flee from 
the wrath to come ?" Until men are warned, 
and also receive the warning, they will not 
come to Jesus Christ. 

Take three or four instances for this : 

1. Adam and Eve came not to Jesus Christ 
until they received the alarm, the conviction 
of their undone state by sin. 

2. The children of Israel cried not out for a 
mediator before they saw themselves in danger 
of death by the law. 

3. Before the publican came he saw himself 
lost and undone. 

4. The prodigal came not until he saw death 
at the door ready to devour him, 

5. The three thousand men came not until 
they knew not what to do to be saved. 

6. Paul came not until he saw himself lost 
and undone. 

7. Lastly. Before the jailer came he saw 
himself undone. And I tell thee, it is an 
easier thing to persuade a well man to -go to 
the physician for cure, or a man without hurt 
to seek a plaster to cure him, than it is to per- 
suade a man that sees not his soul-disease to 
come to Jesus Christ. The whole have no 
need of a physician ; then why should they go 
to him ? The full pitcher can hold no more ; 
then why should it go to the fountain ? And 
if thou com est full, thou comest not aright, 
and be sure Christ will send thee empty away, 
"but he healeth the broken in heart, and 
bindeth up their wounds." 

Thirdly. Art thou coming to Jesus Christ? 
Prithee, tell me what seest thou in him to 
allure thee to forsake all the world to come to 
him? I say, what hast thou seen in him? 
Men must see somewhat in Jesus Christ, else 
they will not come to him. 

1. What comeliness hast thou seen in his 
person? Thou comest not if thou seest no 
form nor comeliness in him. 



2. Until those mentioned in the Song were 
convinced that there was more beauty, comeli- 
ness, and desirableness in Christ than in ten 
thousand they did not so much as ask where 
he was nor incline to turn aside after him. 

There be many things on this side heaven 
that can and do carry away the heart, and so 
will do so long as thou livest, if thou shalt be 
kept blind and not be admitted to see the 
beauty of the Lord Jesus. 

Fourthly. Art thou come to the Lord Jesus? 
What hast thou found in him since thou 
earnest to him? 

Peter found with him the word of eternal 
life. 

They that Peter makes mention of found 
him a living stone, even such a living stone as 
communicated life to them. 

He saith himself they that come to him, &c, 
shall find rest unto their souls ; hast thou found 
rest in him for thy soul? 

Let us go back to the times of the Old Tes- 
tament. 

1. Abraham found that in him that made 
him leave his country for him, and become 
for his sake a pilgrim and a stranger in the 
earth. 

2. Moses found that in him that made him 
forsake a crown, a kingdom, for him too. 

3. David found so much in him that he 
counted to be in his house one day was better 
than a thousand; yea, to be a doorkeeper 
therein was better in his esteem than to dwell 
in the tents of wickedness. 

4. What did Daniel and the three children 
find in him to make them run the hazards of 
the fiery furnace and the den of lions for his 
sake? 

Let us come down to martyrs. 

1. Stephen found that in him that made 
him joyful, and quietly yield up his life for 
his name. 

2. Ignatius found that in him that made him 
choose to go through the torments of the devil 
and hell itself, rather than not to have him. 
(Acts and Monuments, vol. iv., page 25.) 

3. What saw Romanus in Christ when he 
said to the raging emperor who threatened 
him with fearful torments, Thy sentence, O 
emperor, I joyfully embrace, and refuse not to 
be sacrificed by as cruel torments as thou canst 
invent? (Page 116.) 

4. What saw Menas the Egyptian in Christ 
when he said, under most cruel torments, 
There is nothing in my mind that can be com- 
pared to the kingdom of heaven; neither is 



COME AND WELCOME TO JESUS CHRIST. 



623 



all the world, if it was weighed in a balance, 
to be preferred with the price of one soul? 
Who is able to separate us from the love of 
Jesus Christ our Lord? And I have learned 
of my Lord and King not to fear them that 
kill the body, &c. (Page 117.) 

5. What did Eulaliah see in Christ when 
she said, as they were pulling her one joint 
from another, Behold, O Lord, I will not 
forget thee? What a pleasure is it for them, 
O Christ ! that remember thy triumphant vic- 
tory! (P. 121.) 

6. What think you did Agnes see in Christ 
when rejoicingly she went to meet the soldier 
that was appointed to be her executioner? I 
will willingly, said she, receive into my paps 
the length of this sword, and into my breast 
will draw the force thereof, even to the hilts, 
that thus I, being married to Christ my Spouse, 
may surmount and escape all the darkness of 
this world! (P. 122.) 

7. What do you think did Julitta see in 
Christ when, at the emperor's telling of her that 
except she would worship the gods she should 
never have protection, laws, judgm ents, nor life, 
she replied, Farewell, life, welcome, death ; fare- 
well, riches, welcome, poverty? All that I have, 
if it were a thousand times more, would I give 
rather than to speak one wicked and blasphe- 
mous word against my Creator. (P. 123.) 

8. What did Marcus Arethusius see in 
Christ when, after his enemies did cut his 
flesh, anointed it with honey, and hanged him 
up in a basket for flies and bees to feed on, he 
would not give (to uphold idolatry) one half- 
penny to save his life? (P. 119.) 

9. What did Constantine see in Christ when 
he used to kiss the wounds of them that suf- 
fered for him? (P. 135.) 

10. But what need I give thus particular in- 
stances of words and smaller actions when, by 
their lives, their blood, their enduring hunger, 
sword, fire, pulling asunder, and all torments 
that the devil and hell could devise, they 
showed their love to Christ after they were 
come to him? 

What hast thou found in him, sinner? 

What! come to Christ and find nothing in 
him, when all things that are worth looking 
for are in him ! or, if any thing, yet not enough 
to wean thee from thy sinful delights and 
fleshly lusts! Away! thou art not coming to 
Jesus Christ. 

He that is come to Jesus Christ hath found 
in him that, as I said, that is not to be found 
anywhere else; as — 



1. He that is come to Christ hath found God 
in him reconciling the world unto himself, not 
imputing their trespasses to them; and so 
God is not to be found in heaven and earth 
besides. 

2. He that is come to Christ hath, found 
found in him a fountain of grace, sufficient 
not only to pardon sin, but to sanctify the 
soul and to preserve it from falling in this evil 
world. 

3. He that is come to Jesus Christ hath 
virtue in him — that virtue that if he does but 
touch thee with his words or thou him by faith, 
life is forthwith conveyed into thy soul; it 
makes thee wake as one that is waked out of 
his sleep ; it awakes all the powers of the soul. 

4. Art thou come to Jesus Christ? Thou 
hast found glory in him — glory that surmounts 
and goes beyond. "Thou art more glorious 
than the mountains of prey." 

5. What shall I say? " Thou hast found 
righteousness in him; thou hast found rest, 
peace, delight, heaven, glory, and eternal life. 

Sinner, be advised; ask thy heart again, 
saying, Am I come to Jesus Christ ? for upon 
this one question, Am I come or am I. not? 
hang heaven and hell as to thee. If thou 
canst say, I am come, and God shall approve 
that saying, happy, happy, happy man art 
thou; but if thou art not come, what can 
make thee happy ? Yea, what can make that 
man happy that for his not coming to Jesus 
Christ for life must be damned in hell? 

III. The third use : a use of encouragement. 

Coming sinner, I have now a word for thee : 
Be of good comfort. " He will in nowise cast 
out." Of all men thou art the blessed of the 
Lord ; the Father hath prepared his Son to be 
a sacrifice for thee, and Jesus Christ, thy Lord, 
is gone to prepare a place for thee. 

What shall I say to thee ? Thou comest to 
a full Christ ; thou canst not want any thing, 
for soul or body, for this world or that to come, 
but it is to be had in or by Jesus Christ. 

As it is said of the land that the Danites 
went to possess, so and with much more truth 
it may be said of Christ: he is such an one 
with whom there is no want of any good thing 
that is in heaven or earth. 

A full Christ is thy Christ. 

1. He is full of grace. Grace is sometimes 
taken for love ; never any loved like Jesus 
Christ. Jonathan's love went beyond the love 
of women, but the love of Christ passes know- 
ledge. It is beyond the love of all the earth, 
of all creatures, even of men and angels. His 



624 



BUNYAN'S COMPLETE WORKS. 



love prevailed with liim to lay aside his glory, 
to leave the heavenly place, to clothe himself 
with flesh, to be born in a stable, to be laid in 
a manger, to live a poor life in the world, to 
take upon him our sickness, infirmities, sins, 
curse, death, and the wrath that was due to 
man. And all this he did for a base, undeserv- 
ing, unthankful people ; yea, for a people that 
were at enmity with him. " For, when we 
were yet without strength, in due time Christ 
died for the ungodly. For scarcely for a right- 
eous man will one die, yet peradventure for a 
good man some would even dare to die. But 
God commended his love toward us in that 
while we were yet sinners Christ died for us. 
Much more, then, being now justified by his 
blood, we shall be saved by his life. For if 
when we were enemies we were reconciled to 
God by the death of his Son, much more, being 
reconciled, we shall be saved by his life." 

2. He is full of truth, full of grace and 
truth. Truth — that is, faithfulness in keeping 
promise, even this of the text, (with all others,) 
"I will in nowise cast out." Hence it is said 
that his words are true, and that he is the 
faithful God that keepeth covenants. And 
hence it is also that his promises are called 
truth : " Thou wilt fulfil thy truth unto Jacob, 
and thy mercy unto Abraham, which thou 
hast sworn unto our fathers from the days of 
old." Therefore it is said again that both 
himself and words are truth : " I am the truth," 
" the Scriptures of truth," " thy word is truth," 
"thy law is truth," "and my mouth," saith 
he, " shall speak truth." 

Now I say his word is truth, and he is full 
of truth to fulfil his truth, even to a thousand 
generations. Coming sinner, he will not de- 
ceive thee ; come boldly to Jesus Christ. 

3. He is full of wisdom : he is made unto us 
of God wisdom — wisdom to manage the affairs 
of his Church in general, and the affairs of 
every coming sinner in particular. And upon 
this account he is said to be "head over all 
things," because he manages all things that 
are in the world by his wisdom for the good of 
his Church : all men's actions, all Satan's 
temptations, all God's providences, and crosses, 
and disappointments, all things whatever, are 
under the hand of Christ, (who is the wisdom 
of God,) and he ordereth them all for good to 
his Church. And, can Christ help it, (and be 
sure he can,) nothing shall happen or fall out 
in the world but it shall, in despite of all oppo- 
sition, have a good tendency to his Church and 
people. 



He is full of the Spirit to communicate it 
to the coming sinner; he hath therefore re- 
ceived it without measure, that he may com- 
municate it to every member of his body, 
according as every man's measure thereof is 
allotted him by the Father. Wherefore he 
saith that he that comes to him, " out of his 
belly shall flow rivers of living water." 

5. He is indeed a store-house full of all the 
graces of the Spirit. " Of his fulness have all 
we received, and grace for grace." Here is 
more faith, more love, more sincerity, more 
humility, more of every grace ; and of this, 
even more of this, he giveth to every lowly, 
humble, penitent, coming sinner; wherefore, 
coming soul, thou comest not to a barren wil- 
derness when thou comest to Jesus Christ. 

6. He is full of bowels of compassion, and 
they shall feel and find it so that come to him 
for life. He can bear with thy weakness, he 
can pity thy ignorance, he can be touched with 
the feeling of thy infirmities, he can affection- 
ately forgive thy transgressions, he can heal 
thy backslidings and love thee freely. His 
compassions fail not ; "and he will not break 
a bruised reed nor quench the smoking flax : 
he can pity them that no eye pities, and be 
afflicted in all thy afflictions." 

7. Coming soul, the Jesus that thou art 
coming to is full of might and terribleness. 
For thy advantage he can suppress all thine 
enemies ; he is the Prince of the kings of the 
earth ; he can bow all men's designs for thy 
help ; he can break all snares laid for thee in 
the way ; he can lift thee out of all difficulties 
wherewith thou mayest be surrounded ; he is 
wise in' heart and mighty in power. Every 
life under heaven is in his hand ; yea, the 
fallen angels tremble before him. And he 
will save thy life, coming sinner. 

8. Coming sinner, the Jesus to whom thou 
art coming is lowly in heart, he despiseth not 
any. It is not thy outward meanness nor thy 
inward weakness ; it is not because thou art 
poor, or base, or deformed, or a fool that he 
will despise thee : he hath chosen the foolish, 
the base, and despised things of this world to 
confound the wise and mighty. He will bow 
his ear to thy stammering prayers ; he will 
pick out the meaning of thy inexpressible 
groans ; he will respect thy weakest offering if 
there be in it but thy heart. 

Now is not this a blessed Christ, coming sin- 
ner ? Art thou not like to fare well when thou 
hast embraced him, coming sinner ? 

But, secondly. Thou hast yet another ad- 



COME AND WELCOME TO JESUS CHRIST. 



625 



vantage' by Jesus Christ in thou art coming to 
him, for he is not only full but free. He is 
not sparing of what he has ; he is open-hearted 
and open-handed. Let me in a few particulars 
show thee this : 

1. This is evident because he calls thee ; he 
calls upon thee to come unto him ; the which 
he would not do was he not free to give; yea, 
he bids thee, when come, ask, seek, knock, 
and for thy encouragement adds to every com- 
mand a promise, " Seek, and ye shall find ; ask, 
and ye shall have; knock, and it shall be 
opened unto you," If the rich man should 
say thus to the poor, would not he be reckoned 
a free-hearted man ? I say, should he say to 
the poor, Come to my door, ask at my door, 
knock at my door, and you shall find and 
have, w T ould he not be counted liberal ? Why 
thus doth Jesus Christ. Mind it, coming sin- 
ner. 

2. He doth not only bid thee come, but tells 
thee he will heartily do thee good ; yea, he will 
do it with rejoicing : " I will rejoice over them, 
to do them good with my whole heart and with 
my whole soul." 

3. It appears that he is free because he giv- 
eth without twitting. " He gives to all men 
liberally, and upbraideth not." There are some 
that will not deny to do the poor a pleasure, 
but they will mix their mercies with so many 
twits that the persons on whom they bestow 
their charity shall find but little sweetness in 
it. But Christ doth not do so, coming sinner : 
he casteth all thine iniquities behind his back : 
thy sins and iniquities he will remember no 
more. 

4. That Christ is free is manifest by the 
complaints that he makes against them that 
will not come to him for mercy. I say he com- 
plains, saying, " O Jerusalem, Jerusalem ! how 
often would I have gathered thy children to- 
gether, as a hen gathereth her chickens under 
her wings, and ye would not!" I say he 
speaks it by way of complaint. He saith also 
in another place, " But thou hast not called 
upon me, O Jacob." Coming sinner, see here 
the willingness of Christ to save ; see here how 
free he is to communicate life and all good 
things to such as thou art : he complains if 
thou comest not ; he is displeased if thou call- 
est not upon him. 

Hark, coming sinner, once again : w r hen 
Jerusalem would not come to him for safe- 
guard, he beheld the city and wept over it, 
saying, " If thou hadst known, even thou, at 
least in this thy day, the things which belong 
40 



unto thy peace! but now they are hid from 
thine eyes." 

5. Lastly. He is open and free-hearted to do 
thee good, as is seen by the joy and rejoicing 
that he manifesteth at the coming home of 
poor prodigals. He receives the lost sheep 
with rejoicing, the lost goat with rejoicing ; 
yea, when the prodigal came home, what joy 
and mirth, what music and dancing, were in 
his father's house! 

Thirdly. Coming sinner, I will add another 
encouragement for thy help. 

1. God hath prepared a mercy-seat, a throne 
of grace to sit on, that thou mayest come 
thither to him, and that he may from thence 
hear thee and receive thee : " I will commune 
with thee," saith he, " from above the mercy- 
seat." 

As who shall say, sinner, When thou comest 
to me thou shalt find me upon the mercy-seat, 
where also I am always found of the undone 
coming sinner. Thither I bring my pardon ; 
there I hear and receive their petitions and ac- 
cept them to my favour. 

2. God hath also prepared a golden altar for 
thee to offer thy prayers and tears upon. A 
golden altar! It is called a golden altar to 
show w r hat worth it is of in God's account ; for 
this golden altar is Jesus Christ; this altar 
sanctifies thy gift and makes thy sacrifice ac- 
ceptable. This altar then makes thy groans 
golden groans, thy tears golden tears, and thy 
prayers golden prayers, in the eye of that God 
thou comest to, coming sinner. 

3. God hath strewed all the way (from the 
gate of hell, where thou wast, to the gate of 
heaven, whither thou art going) with flowers 
out of his own garden. Behold how the prom- 
ises, invitations, calls, and encouragements, 
like lilies, lie round about thee ! (take heed 
thou dost not tread them under foot, sinner.) 
With promises, did I say? Yea, he hath 
mixed all those with his own name, his Son's 
name, also with the name of mercy, goodness, 
compassion, love, pity, grace, forgiveness, par- 
don, and what not that may encourage the 
coming sinner. 

4. He hath also for thy encouragement laid 
up the names and set forth the sins of those 
that have been saved. In his book they are 
fairly written, that thou through patience 
and comfort of the Scriptures mightest have 
hope. 

1st. In this book is recorded Noah's name 
and sin, and how God had mercy upon him. 
2dly. In this record is fairly written the 



626 



BUNYAN'S COMPLETE WORKS. 



name of Lot, and the nature of his sin, and 
how the Lord had mercy upon him. 

3dly. In this record thou hast also fairly 
written the names of Moses, Aaron, Gideon, 
Samson, David, Solomon, Peter, Paul, with 
the nature of their sins, and how God had 
mercy upon them ; and all to encourage thee, 
coming sinner. 

Fourthly, I will add yet another encourage- 
ment for the man that is coming to Jesus 
Christ. Art thou coming ? Art thou coming 
indeed ? Why, 

1. This thy coming is by virtue of God's call. 
Thou art called. Calling goes before coming : 
coming is not of works, but of Him that calleth. 
He went up into a mountain and called to him 
whom he would, and they came to him. 

2. Art thou coming? This is also by the 
virtue of illumination : God has made thee see, 
and therefore thou art coming. So long as 
thou wast darkness, thou lovedst darkness and 
couldst not abide to come, because thy deeds 
were evil, but being now illuminated and made 
to see what and where thou art, and also what 
and where thy Saviour is, now thou art coming 
to Jesus Christ; "Blessed art thou, Simon 
Barjona, for flesh and blood hath not revealed 
it unto thee," saith Christ, " but my Father 
which is in heaven." 

3. Art thou coming? This is because God 
has inclined thine heart to come. God hath 
called thee, illuminated thee, and inclined thy 
heart to come, and therefore thou comest to 
Jesus Christ. It is God that worketh in thee 
to will and to come to Jesus Christ. Coming 
sinner, bless God for that he hath given thee 
a will to come to Jesus Christ. It is a sign 
that thou belongest to Jesus Christ, because 
God has made thee willing to come to him. 
Bless God for slaying the enemy of thy mind ; 
had he not done it thou wouldst as yet have 
hated thine own salvation. 

4. Art thou coming to Jesus Christ? It is 
God that giveth thee power : power to pursue 
thy will in matters of thy salvation is the gift 



of God. " It is God that worketh in you both 
to will and to do" Not that God worketh will 
to come where he gives no power, but that thou 
shouldst take notice that power is an addi- 
tional mercy. The Church saw that will and 
power were two things when she cried, " Draw 
me, and we will run after thee," and so did 
David too when he said, " I will run the ways 
of thy commandments when thou shalt enlarge 
my heart." Will to come and power to pursue 
thy will is double mercy, coming sinner. 

5. All thy strange, passionate, sudden rush- 
ings forward after Jesus Christ, (coming sin- 
ners know what I mean,) they also are thy 
helps from God. Perhaps thou feelest, at 
some times more than at others, strong stirrings 
up of heart to fly to Jesus Christ ; now thou 
hast at this time a sweet and stiff gale of the 
Spirit of God, filling thy sails with the fresh 
gales of his good Spirit, and thou ridest at 
those times as upon the wings of the wind, 
being carried out beyond thyself, beyond the 
most of thy prayers, and also above all thy 
fears and temptations. 

6. Coming sinner, hast thou not now and 
then a kiss of the sweet lips of Jesus Christ ? — 
I mean some blessed word dropping like a 
honeycomb upon thy soul to revive thee when 
thou art in the midst of thy dumps. 

7. Does not Jesus Christ sometimes give 
thee a glimpse of himself, though perhaps thou 
seest him not so long a time as while one may 
tell twenty ? 

8. Hast thou not sometimes as it were the 
very warmth of his wings overshadowing the 
face of thy soul, that gives thee as it were a 
gload upon thy spirit, as the bright beams of 
the sun do upon thy body when it suddenly 
breaks out of a cloud, though presently all is 
gone away ? 

Well, all these things are the good hand of 
thy God upon thee, and they are upon thee to 
constrain, to provoke, and to make thee willing 
and able to come, coming sinner, that thou 
mightest in the end be saved. 



THE BARREN FIG TREE; 

OR, 

THE DOOM AND DOWNFALL OF THE FRUITLESS PROFESSOR: 

SHOWING 

THAT THE DAY OF GRACE MAY BE PAST WITH HIM LONG BEFORE HIS LIFE IS ENDED : 
THE SIGNS, ALSO, BY WHICH SUCH MISERABLE MORTALS MAY BE KNOWN. 



TO THE 

Courteous Reader : 

I have written to thee now about the barren 
fig tree, or how it will fare with the fruitless 
professor that standeth in the vineyard of God. 

Of what complexion thou art I cannot cer- 
tainly divine, but the parable tells thee that 
the cumber-ground must be cut down. 

A cumber-ground professor is not only a 
provocation to God, a stumbling-block to the 
world, and a blemish to religion, but a snare 
to his own soul also. " Though his excellency 
mount up to the heavens, and his head reach 
unto the clouds, yet he shall perish for ever, 
like his own dung ; they that have seen him 
shall say, Where is he ?" 

Now they count it pleasure to riot in the 
daytime. But what will they do when the axe 
is fetched out ? 

The tree whose fruit withereth is reckoned 
a tree without fruit, a tree twice dead, one that 
must be plucked up by the roots. 

O thou cumber-ground, God expects fruit — 
God will come seeking fruit shortly. 

My exhortation therefore is to professors, 
that they look to it that they take heed. 

The barren fig tree in the vineyard and the 
bramble in the wood are both prepared for the 
fire. 

Profession is not a covert to hide from the 
eye of God, nor will it palliate the revengeful 
threatening of his justice ; he will command 
to cut it down shortly. 



READER. 

The Church and a profession are the best of 
places for the upright, but the worst in the 
world for the cumber-ground ; he must be cast, 
as profane, out of the mount of God — cast, I 
say, over the wall of the vineyard, there to 
wither, thence to be gathered and burned. Xt 
had been better for them that they had not 
known the way of righteousness. And yet if 
they had not, they had been damned, but it is 
better to go to hell without than in or from 
under a profession. These shall receive greater 
damnation. 

If thou be a professor, read and tremble ; 
if thou be profane, do so likewise. "For if 
the righteous scarcely be saved, where shall 
the ungodly and sinners appear?" Cumber- 
ground, take heed of the axe ; barren fig tree, 
beware of the fire. 

But I will keep thee no longer out of the 
book. Christ Jesus, the dresser of the vine- 
yard, take care of thee, dig about thee, and 
dung thee, that thou mayest bear fruit, that 
when the Lord of the vineyard cometh with 
his axe to seek for fruit or pronounce the sen- 
tence of damnation on the barren fig tree, thou 
mayest escape that judgment. The cumber- 
ground must to the wood-pile, and thence to 
the fire. Farewell. 

Grace be with all them that love our Lord 
Jesus in sincerity ! Amen. 

JOHN BUNYAN. 
627 



THE BARREN FIG TREE. 



A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found 
none. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this 
fig tree, and find none ; cut it down ; why cumbereth it the ground ? And he answering, said unto him, Lord, 
let it alone this year also, till I shall dig about it, and dung it; and if it bear fruit, well; and if not, then 
after that thou shalt cut it down. — Luke xiii. 6-9. 



At the beginning of this chapter we read 
how some of the Jews came to Jesus Christ to 
tell him of the cruelty of Pontius Pilate in 
mingling the blood of the Galileans with their 
sacrifices — an heathenish and prodigious act; 
for therein he showed not only his malice 
against the Jewish nation, but also against 
their worship, and consequently their God — an 
action, I say, not only heathenish, but pro- 
digious also ; for the Lord Jesus, paraphrasing 
upon this fact of his, teach eth the Jews that 
without repentance " they should all likewise 
perish" — likewise, that is, by the hand and 
rage of the Roman empire. Neither should 
they be more able to avoid the stroke than 
were those eighteen upon whom the tower of 
Siloam fell and slew them ; the fulfilling of 
which prophecy, for their hardness of heart 
and impenitency, was in the days of Titus, son 
of Vespasian, about forty years after the death 
of Christ. Then, I say, were these Jews and 
their city both environed round on every side, 
wherein both they and it to amazement were 
miserably overthrown. God gave them sword 
and famine, pestilence and blood for their out- 
rage against the Son of his love ; so " wrath 
came on them to the uttermost.'' 

Now to prevent their old and foolish salvo, 
which they always had in readiness against 
such prophecies and denunciations of judg- 
ment, the Lord Jesus presents them with this 
parable, in which he emphatically shows them 
that their cry of being the temple of the Lord, 
and of their being the children of Abraham, 
&c, and their being the Church of God, would 
not stand them in any stead. As who should 
say, It may be you think to help yourselves 
against this my prophecy of your utter and 
unavoidable overthrow by the interest which 
628 



you have in your outward privileges, but all 
these will fail you ; for what think you, "A 
certain man had a fig tree planted in his vine- 
yard, and he came and sought fruit thereon, 
and found none." This is your case. The 
Jewish land is God's vineyard, I know it ; and 
I know also that you are the fig trees. But 
behold, there wanteth the main thing, fruit, 
for the sake and in expectation of which he 
set this vineyard with trees. Now, seeing the 
fruit is not found amongst you — the fruit, I 
say, for the sake of which he did at first plant 
this vineyard — what remains but that in jus- 
tice he command to cut you down as those that 
cumber the ground, that he may plant himself 
another vineyard? "Then said he to the 
dresser of his vineyard, Behold, these three 
years I come seeking fruit on this fig tree, and 
find none ; cut it down ; why cumbereth it the 
ground ?" This therefore must be your end, 
although you are planted in the garden of God ; 
for the barrenness and unfruitfulness of your 
hearts and lives you must be cut off, yea, 
rooted up and cast out of the vineyard. 

In parables there are two things to be taken 
notice of and to be inquired into of them that 
read : 

First. The metaphors made use of. 

Secondly. The doctrine or mysteries couched 
under such metaphors. 

The metaphors in this parable are — 1. A 
certain man; 2. A vineyard; 3. A fig tree, 
barren or fruitless; 4. A dresser; 5. Three 
years ; 6. Digging and dunging, &c. 

The doctrine or mystery couched under 
these words is to show us what is like to be- 
come of a fruitless or formal professor, For — 

1. By the man in the parable (Luke xv. 11) 
is meant God the Father. 



THE BARREN FIG TREE. 



G29 



2. By the vineyard, (Isa. v. 7,) his Church. 
8. By the fig tree, a professor. 

4. By the dresser, the Lord Jesus. 

5. By the fig tree's barrenness, the pro- 
fessor's fruitlessness. 

6. By the three years, the patience of God 
that for a time he extendeth to barren pro- 
fessors. 

7. This calling to the dresser of the vineyard 
to cut it down is to show the outcries of justice 
against fruitless professors. 

8. The dresser's interceding is to show how 
the Lord Jesus steps in and takes hold of the 
head of his Father's axe, to stop, or at least to 
defer, present execution of a barren fig tree. 

9. The dresser's desire to try to make the fig 
tree fruitful is to show you how unwilling he 
is that ever a barren fig tree should yet be 
barren and perish. 

10. His digging about it and dunging of it 
is to show his willingness to apply gospel helps 
to this barren professor, if haply he may be 
fruitful. 

11. The supposition that the fig tree may yet 
continue fruitless is to show that when Christ 
Jesus hath done all there are some professors 
will abide barren and fruitless. 

12. The determination upon this supposition 
at last to cut it down is a certain prediction of 
such professors' unavoidable and eternal dam- 
nation. 

But to take this parable into pieces and to 
discourse more particularly, though with all 
brevity, upon all the parts thereof. 

A certain man had a fig tree planted in his vine- 
yard. 

The man, I told you, is to represent to us 
God the Father, by which similitude he is 
often set out in the New Testament. 

Observe, then, that it is no new thing if you 
find in God's Church barren fig trees, fruitless 
professors, even as here you see is a tree, a 
fruitless tree, a fruitless fig tree in the vineyard. 
Fruit is not so easily brought forth as a pro- 
fession is got into; it is easy for a man to 
clothe himself with a fair show in the flesh, to 
word it, and say, Be thou warmed and filled 
with the best. It is no hard thing to do these 
with other things, but to be fruitful, to bring 
forth fruit to God, this doth not every tree, no 
not every fig tree that stands in the vineyard 
of God. Those words also, " Every branch in 
me that beareth not fruit he taketh away," 
assert the same thing. There are branches in 
Christ, in Christ's body mystical, (which is his 



Church, his vineyard,) that bear not fruit, 
wherefore the hand of God is to take them 
away. " I looked for grapes, and it brought 
forth wild grapes ;" that is, no fruit at all that 
was acceptable with God. Again, "Israel is 
an empty vine, he bringeth forth fruit unto 
himself," none to God ; he is without fruit to 
God. All these, with many more, show us the 
truth of the observation, and that God's Church 
may be cumbered with fruitless fig trees, with 
barren professors. 

Had a fig tree. 
Although there be in God's Church that be 
barren and fruitless, yet, as I said, to look 
upon they are like the rest of the trees, even a 
fig tree : it was not an oak, nor a willow, nor a 
thorn, nor a bramble, but a fig tree. "They 
come before thee as thy people cometh ;" 
" They delight to know my ways, as a nation 
that did righteousness and forsook not the 
ordinances of their God ; they ask of me the 
ordinances of justice, they take delight in ap- 
proaching to God," and yet but barren, fruit- 
less and unprofitable professors. Judas also 
was one of the twelve, a disciple, an apostle, a 
preacher, an officer, yea, and such a one as 
none of the eleven mistrusted, but preferred 
before themselves, each one crying out, "Is it 
I? Is it I?" None of them, as we read of, 
mistrusted Judas, yet he, in Christ's eye, was 
the barren fig tree, a devil, a fruitless professor. 
The foolish virgins also went forth of the world 
with the other, had lamps and light, and were 
awakened with the other ; yea, had boldness to 
go forth, when the midnight cry was made, 
with the other, and thought that they could 
have looked Christ in the face when he sat 
upon the throne of judgment, with the other, 
and yet but foolish, but barren fig trees, but 
fruitless professors. "Many," saith Christ, 
"will say unto me in that day" this and that, 
and will also talk of many wonderful works ; 
yet behold, he finds nothing in them but the 
fruits of unrighteousness : they were altogether 
barren and fruitless professors. 

Had a fig tree planted. 
This word planted doth also reach far; it 
supposeth one taken out of its natural soil, or 
removed from the place it grew once ; one that 
seemed to be called, awakened, and not only 
so, but by strong hand carried from this worl d 
to the Church, from nature to grace, from sin 
to godliness. Ps. Ixxx. 8. " Thou hast brought 
a vine out of Egypt ; thou hast cast out the 



630 



BUNYAN'S COMPLETE WORKS. 



heathen, and planted it." Of some of the 
branches of this vine were there unfruitful 
professors. 

It must be concluded, therefore, that this 
professor that remaineth, notwithstanding, 
fruitless, is, as to the view and judgment of 
the Church, rightly brought in thither — to wit, 
by confession of faith, of sin, and a show of 
repentance and regeneration : thus false breth- 
ren creep in unawares. All these things this 
word planteth intimateth ; yea, further, that the 
Church is satisfied with them, consents they 
should abide in the garden, and counteth them 
sound as the rest ; but before God, in the sight 
of God, they are graceless professors, barren 
and fruitless fig trees. 

Therefore, it is one thing to be in the Church 
or in a profession, and another to be of the 
Church and to belong to that kingdom that is 
prepared for the saint that is so indeed. Other- 
wise, "being planted, shall it prosper? shall it 
not utterly wither when the east wind touch- 
eth it? It shall wither in the furrows where 
it grew." 

Had a fig tree planted in his vineyard. 

In his vineyard. Hypocrites with rotten 
hearts are not afraid to come before God in 
Zion. These words, therefore, suggest unto us 
a prodigious kind of boldness and hardened 
fearlessness ; for what presumption higher and 
what attempt more desperate than for a man 
that wanteth grace and a true knowledge of 
God to crowd himself, in that condition, into 
the house or Church of God, or to make pro- 
fession of and desire that the name of God 
should be called upon him ? 

For the man that maketh a profession of the 
religion of Jesus Christ, that man hath, as it 
were, put the name of God upon himself, and 
is called and reckoned now (how fruitless so- 
ever before God or men) the man that hath to 
do with God, the man that God owneth and 
will stand for. This man, I say, by his pro- 
fession, suggesteth this to all that know him to 
be such a professor. Men merely natural — I 
mean, men that have not got the devilish art 
of hypocrisy— are afraid to think of doing 
thus : " And of the rest durst no man join 
himself to them, but the people magnified 
them." And indeed it displeaseth God : 
"They have brought," saith he, "men uncir- 
cumcised into my sanctuary." And again, 
(Isa. i. 12 :) " When you come to appear before 
me, who hath required this at your hand, to 
tread my courts?" saith God. They have 



therefore learned this boldness of none in the 
visible world ; they only took it of the devil, 
for he, and he only, with these his disciples, 
attempt to present themselves in the Church 
before God. " The tares are the children of 
the wicked one" — the tares, that is, the hypo- 
crites, that are Satan's brood, the generation 
of vipers, that cannot escape the damnation 
of hell. 

Had a fig tree planted in his vineyard. 

He doth not say, He planted a fig tree, but 
there was a fig tree there ; he had or found a 
fig tree planted in his vineyard. 

The great God will not acknowledge the 
barren fig tree or barren professor to be his 
workmanship or a tree of his bringing in ; 
only the text saith he had one there. This is 
much like that in Matt. xv. 13 : " Every plant 
which my heavenly Father hath not planted 
shall be rooted up." Here again are plants in 
his vineyard which God will not acknowledge 
to be of his planting ; and he seems to sug- 
gest that in his vineyard are many such. 
Every plant, or all those plants or professors 
that are got into the assembly of the saints or 
into the profession of their religion without 
God and his grace, " shall be rooted up." 

" And when the King came in to see the 
guests, he saw there a man that had not on a 
wedding garment. And he said unto him, 
Friend, how earnest thou in hither, not having 
on a wedding-garment?" Here is one so cun- 
ning and crafty that he beguiled all the 
guests : he got and kept in the Church, even 
until the King himself came in to see the 
guests. But his subtilty got him nothing; 
it did not blind the eyes of the King ; it did 
not pervert the judgment of the righteous. 
"Friend, how earnest thou in hither?" did 
overtake him at last, even a public rejection ; 
the King discovered him in the face of all 
present. " How earnest thou in hither?" My 
Father did not bring thee hither; I did not 
bring thee hither; my Spirit did not bring 
thee hither; thou art not of the heavenly 
Father's planting; "how earnest thou in 
hither?" "He that cometh not in by the 
door, but climbeth up some other way, the 
same is a thief and a robber." This text is 
full and plain also to our purpose, for this 
man came not in by the door, yet got into the 
Church; he got in by climbing; he broke in 
at the windows; he got something ef the 
light and giory of the Gospel of our Lord 
Jesus Christ in his head, and so (hardy wretch 



THE BARREN FIG TREE. 



631 



that he was) he presumed to crowd himself 
among the children. But how is this re- 
sented ? What saith the King of him ? Why, 
this is his sign : " the same is a thief and a 
robber." See ye here also if all they be 
owned as the planting of God that get into 
his Church or make profession of his name. 

Had a fig tree — had one without a wed- 
ding-garment, had a thief in his garden, at 
his wedding, in his house. These climbed up 
some other way. There are many ways to get 
into the Church of God and profession of his 
name besides, and without an entering by the 
door. 

1. There is the way of lying and dissem- 
bling; and at this gap the Gibeonites got in. 
Josh. ix. 3, 4, &c. 

2. There is sometimes falseness amongst 
some pastors, either for the sake of carnal 
relations or the like ; at this hole Tobiah the 
enemy of God got in. Neh. xiii. 4, 5, 6. 

3. There is sometimes negligence and too 
much uncircumspectness in the whole Church ; 
thus the uncircumcised get in. Ezek. xliv. 
7, 8. 

4. Sometimes again, let the Church be never 
so circumspect, yet these have so much help 
from the devil that they beguile them all, and 
so get in. These are of that sort of thieves 
that Paul complains of: " false brethren are 
brought unawares." Jude also cries out of 
these, " Certain men crept in unawares." 
Crept in ! What ! What, were they so lowly ? 
A voluntary humility, a neglecting of the 
body, not in any humour. Oh how seem- 
ingly self-denying are some of these creeping 
things, that yet are to be held (as we shall 
know them) an abomination to Israel! Lev. 
xi. 43, 44. 

" But in a great house there are not only 
vessels of gold and of silver, but also of wood 
and of earth ; and some to honour and some 
to dishonour." By these words the apostle 
seems to take it for granted that as there hath 
been, so there still will be, these kind of fig 
trees, these barren professors in the house, 
when all men have done what they can ; even 
as in a great house there are always vessels to 
dishonour, as well as those to honour and 
glory ; vessels of wood and of earth, as well as 
of silver and of gold. So then there must be 
wooden professors in the garden of God, there 
must be earthly, earthen professors in his vine- 
yard ; but that methinks is the biting word, 
" and some to dishonour." That to the Eomans 
is dreadful, (Rom. ix. 21, 22,) but this seems 



to go beyond it; that speaks but of the repro- 
bate in general, but this of such and such in 
particular; that speaks of their hardening but 
in the common way, but this that they must 
be suffered to creep into the Church, there to 
fit themselves for their place, their own place, 
(Acts i. 25,) the place prepared for them of 
this sort only ; as the Lord Jesus said once 
of the Pharisees, " These shall receive greater 
damnation." 

Barren fig tree, fruitless professor, hast thou 
heard all these things? Hast thou considered 
that this fig tree is not acknowledged of God 
to be his, but is denied to be of his planting 
and of his bringing unto his wedding? Dost 
thou not see that thou art called a thief and. a 
robber, that hast either climbed up to or 
crept in at another place than the door? 
Dost thou not hear that there will be in God's 
house wooden and earthly professors, and that 
no place will serve to fit those for hell but the 
house, Church, the vineyard of God? Barren 
fig tree, fruitless Christian, do not thine ears 
tingle ? 

And he came and sought fruit thereon. 

When a man hath got a profession, and is 
crowded into the Church and house of God, 
the question is not now, Hath he life, hath he 
right principles? but, Hath he fruit? He 
came seeking fruit thereon. It mattereth not 
who brought thee in hither, whether God or 
the devil, or thine own vain-glorious heart; 
but hast thou fruit? Dost thou bring forth 
fruit unto God? "And let every one that 
nameth the name of the Lord Jesus Christ de- 
part from iniquity." He doth not say, And 
let every one that hath grace, or, Let those 
that have the Spirit of God ; but, " Let every 
one that nameth the name of the Lord Jesus 
Christ depart from iniquity." 

What do men meddle with religion for? 
Why do they call themselves by the name of 
the Lord Jesus if they have not the grace of 
God, if they have not the Spirit of Christ? 
God therefore expecteth fruit. What do they 
do in the vineyard? Let them work or get 
them out; the vineyard must have labourers 
in it : " Son, go work to-day in my vineyard." 
Wherefore want of grace and want of spirit 
will not keep God from seeking fruit : " And 
he came and sought fruit thereon." He re- 
quired that which he seemeth to have; every 
man in the vineyard and house of God prom- 
iseth. himself, professeth to others, and would 
have all men take it for granted, that an 



632 



BUNYAN'S COMPLETE WORKS. 



heavenly principle is in him ; why then should 
not God seek fruit? 

As for them, therefore, that will retain the 
name of Christians, fearing God, and yet make 
conscience of bringing forth fruit to him, he 
saith to them, "Away! As for you, go ye, 
serve every one his idols, and hereafter also, 
if ye will not hearken unto me," &c. Barren 
fig tree, dost thou hear? God expecteth fruit, 
God calls for fruit, yea, God will shortly come 
seeking fruit on this barren fig tree. Barren 
fig tree, either bear fruit or go out of the vine- 
yard ; and yet then thy case will be unspeak- 
ably damnable. Yea, let me add, if they 
shall neither bear fruit nor depart, God " will 
take his name out of their mouth." He will 
have fruit. And I say further, if thou wilt do 
neither, yet God in justice and righteousness 
will still come for fruit. And it will be in 
vain for thee to count this austerity. He will 
"reap where he hath not sown, and gather 
where he hath not strewed." Barren fig tree, 
dost thou hear? 

Question. What if a man have no grace? 

Ansioer. Yet he hath a profession. 

And he came and sought fruit thereon, 
A Church, then, and a profession are not 
places where the workers of iniquity may 
hide themselves and sins from God. Some of 
old thought that because they could cry, "The 
temple of the Lord, the temple of the Lord!" 
that therefore they were delivered, or had a 
dispensation to do the abominations which 
they committed; as some in our days. For 
who (say they) have a right to the creatures 
if not Christians, if not professors, if not 
Church members? And from this conclusion 
let go the reins of their inordinate affections 
after pride, ambition, gluttony, pampering 
themselves without fear, (Jude 12,) daubing 
themselves with the lust-provoking fashions 
of the times ; to walk with stretched-out necks, 
naked breasts, frizzled foretops, wanton ges- 
tures, in gorgeous apparel, mixed with gold 
and pearl and costly array. I will not here 
make inspection unto their lives, their car- 
riages at home, in their corners, and secret 
holes ; but certainly persons thus spirited, 
thus principled, and thus inclined have but 
empty boughs — boughs that want the fruit 
that God expects, and that God will come 
down to seek. 

Barren fig tree, thou art not licensed by thy 
profession nor by the Lord of the vineyard to 
bear these clusters of Gomorrah; neither shall 



the vineyard nor thy being- crowded among 
the trees there shelter thee from the sight of 
the eye of God. Many make religion their 
cloak and Christ their stalking-horse, and by 
that means cover themselves and hide their 
own wickedness from men; but God seeth 
their heart, hath his print upon the heels of 
their feet, and pondereth all their goings; and 
at last, when their iniquity is found to be 
hateful, he will either smite them with hard- 
ness of heart, and so leave them, or awaken 
them to bring forth fruit. Fruits he looks for, 
seeks and expects, barren fig tree ! 

But what! Come into the presence of God 
to sin! What! come into the presence of 
God to hide thy sin ! Alas, man ! the Church 
is God's garden, and Christ Jesus is the great 
Apostle and High Priest of our profession. 
What! come into the house that is called by 
my name! into the place where, mine honour 
dwelleth, (Ps. xxxvi. 8,) where mine eyes and 
heart are continually! 1 Kings ix. 3. What! 
come there to sin, to hide thy sin, to cloak thy 
sin ! His plants are an orchard with pleasant 
fruits, (Song iv. 13,) and every time he goeth 
into his garden it is "to see the fruits of the 
valley," and to "see if the vines flourish and 
if the pomegranates bud." 

Yea, saith he, he came seeking fruit on this 
fig tree. The Church is the place of God's de- 
light, where he ever desires to be : there he is 
night and day. He is there to seek for fruit 
— to seek for fruit of all and every tree in the 
garden. Wherefore, assure thyself, fruit- 
less one, that thy ways must needs be open be- 
fore the eyes of the Lord. One black sheep is 
soon espied, although in company with many 
— that is, taken with the first cast of the eye ; 
its different colour still betrays it. I say, 
therefore, a Church and a profession are not 
places where the workers of iniquity may hide 
themselves from God, that seeks for fruit. " My 
vineyard," saith God, "which is mine, is be- 
fore me." 

And he came and sought fruit thereon, and found 
none. 

Barren fig tree, hearken : thy continual non- 
bearing of fruit is a dreadful sign that thou art 
come to a dreadful end, as the winding up of 
this parable concludeth. 

"And found none." None at all, or none to 
God's liking; for when he saith, "He came 
seeking fruit thereon," he means "fruit meet 
for God," pleasant fruit, fruit good and sweet. 

Alas ! it is not any fruit will serve : bad fruit 



THE BARREN FIG TREE. 



is counted none : " Every tree that bringcth not 
forth good fruit is hewn down and cast into the 
fire." 

1. There is a fruit among professors that 
withers, and so never comes to be ripe; a fruit 
that is smitten in the growth, and comes not to 
maturity, and this is reckoned no fruit: this 
fruit those professors bear that have many fair 
beginnings or blossoms, that make many fair 
offers of repentance and amendment, that be- 
gin to pray, to resolve, and to break off their 
sins by righteousness, but stop at those begin- 
nings, and bring no fruit forth to perfection. 
This man's fruit is withered, wrinkled, smitten 
fruit, and is in effect no fruit at all. 

2. There is a hasty fruit, such as is the " corn 
upon the house-top" or that which springs 
up on the dung-hill, that runs up suddenly, 
violently, with great stalks and big show, and 
yet at last proves empty of kernel. This fruit 
is to be found in those professors that on sud- 
den are so awakened, so convinced, and so af- 
fected with their condition that they shake the 
whole family, the endship, the whole town. 
For awhile they cry hastily, vehemently, dole- 
fully, mournfully, yet all is but a pang, an agony, 
a fit ; they bring not forth fruit with patience. 
These are called those hasty fruits that "shall 
be a fading flower." 

3. There is a fruit that is vile and ill-tasted, 
( Jer. xxiv.,) how long soever it be in growing ; 
the root is dried, and cannot convey a suffi- 
ciency of sap to the branches to ripen the fruit. 
These are the fruit of such professors whose 
hearts are estranged from communion with the 
Holy Ghost, whose fruit groweth from them- 
selves, from their parts, gifts, strength of wit, 
natural or moral principles. These, notwith- 
standing they bring forth fruit, are called empty 
vines, such as bring not forth fruit to God. 

" Their root is dried up, they shall bear no 
fruit : yea, though they bring forth, yet will I 
slay even the beloved fruit of their womb." 

4. There is a fruit that is wild: "I looked 
for grapes, and it brought forth wild grapes." 
I observe that as there are trees and herbs that 
are wholly right and noble, fit indeed for the 
vineyard, so there are also their semblance, 
but wild, not right, but ignoble. There is the 
grape, and the wild grape ; the vine, and the 
wild vine; the rose, and canker rose; flow- 
ers, and wild flowers ; the apple, and the wild 
apple, which we call the crab. Now, fruit from 
these wild things, however they may please the 
children to play with, yet the prudent and 
grave count them of little or no value. There 



are also in the world a generation of professors 
that notwithstanding their profession are wild 
by nature ; yea, such as were never cut out 
or off from the wild olive tree, nor never yet 
planted into the good olive tree. Now, these 
can bring nothing forth but wild olive berries ; 
they cannot bring forth fruit unto God. Such 
are all those that have lightly taken up a pro- 
fession, and crept into the vineyard without a 
new birth and the blessing of regeneration. 

5. There is also untimely fruit: "Even as 
a fig tree casteth forth her untimely figs" — 
fruit out of season, and so no fruit to God's 
liking. 

There are two sorts of professors subject to 
bring forth untimely fruit — 1. They that bring- 
forth fruit too soon ; 2. They that bring forth 
fruit too late. 

(1.) They that bring forth too soon. They 
are such as at present receive the word with 
joy : anon, before they have root downwards, 
they thrust forth upwards, but having no root, 
when the sun ariseth they are smitten, and 
miserably die without fruit. These professors 
are those light and inconsiderate ones that 
think nothing but peace will attend the Gospel, 
and so anon rejoice at the tidings, without fore- 
seeing the evil ; wherefore, when the evil comes, 
being unarmed, and so not able to stand any 
longer, they die and are withered, and bring- 
forth no fruit : " He that received the seed in 
stony places, the same is he that heareth the 
word, and anon with joy receiveth it ; yet hath 
he not root in himself, but dureth for awhile ; 
for when tribulation or persecution ariseth be- 
cause of the word, by and by they are offend- 
ed." There is in Isa. xxviii. 4 mention made 
of some " whose glorious beauty shall be a 
fading flower," because it is fruit before sum- 
mer. Both these are untimely fruit. 

(2.) They also bring forth untimely fruit that 
stay till the season is over. God will have his 
fruit in his season ; I say, he will receive them 
of such men as shall render them to him in 
their season. The missing of the season is 
dangerous ; staying till the door is shut is dan- 
gerous. Many there be that come not till the 
flood of God's anger is raised and too deep for 
them to wade through, "Surely in the floods 
of great waters they shall not come nigh unto 
him." Esau's (afterwards) is fearful; "For 
ye know that afterward, when he would have 
inherited the blessing, he was rejected; for he 
found no place of repentance, though he sought 
it carefully with tears." 

So the children of Israel, they brought to 



634 



BUNYAN'S COMPLETE WORKS. 



God the fruits of obedience too late : their " Lo, 
we be here/' came too late; their "We will 
go up," came too late: the Lord had sworn 
before " that they should not possess the land." 
All these are such as bring forth untimely 
fruit. It is the hard hap of the reprobate to 
do all things too late, to be sensible of his 
want of grace too late, to be sorry for sin too 
late, to seek repentance too late, to ask for 
mercy and to desire to go to glory too late. 

Thus you see that fruit smitten in the growth, 
that withereth, and that comes not to maturity, 
• is no fruit ; that hasty fruit, such as the " corn 
upon the house-top," withereth also before it 
groweth up, and is no fruit ; that the fruit that 
is vile and ill-tasted is no fruit; that wild 
fruit, wild grapes are no fruit ; that untimely 
fruit, such as comes too soon or that comes too 
late, such as come not in their season, are no 
fruit. 

And he came and sought fruit thereon, and found 

none„- 

Nothing will do but fruit ; he looked for 
grapes ; when the time of fruit grew near he 
sent his servants to the husbandmen, that they 
might receive the fruit of it. 

Question. But what fruit doth God expect? 
Answer. Good fruit. " Every tree that bring- 
eth not forth good fruit is hewn down." Now, 
before the fruit can be good the tree must be 
good, for good fruit makes not a good tree, 
" but a good tree bringeth forth good fruit. Do 
men gather grapes of thorns, or figs of this- 
tles ?" A man must be good, else he can bring 
forth no good fruit ; he must have righteous- 
ness imputed, that he may stand good in God's 
sight from the curse of his law ; he must have 
a principle of righteousness in his soul, else 
how should he bring forth good fruits? and 
hence it is that a Christian's fruits are called 
"the fruits of the Spirit, the fruits of right- 
eousness, which are by Jesus Christ." The 
fruits of the Spirit, therefore the Spirit must 
be there; the fruits of righteousness, there- 
fore righteousness must first be there. But to 
particularize in a few things briefly : 

1. God expecteth fruit that will answer and 
be worthy of the repentance which thou feign- 
est thyself to have. Every one in a profession 
and that hath crowded into the vineyard pre- 
tendeth to repentance : now of every such soul 

- God expecteth that the fruits of repentance be 
found to attend them. "Bring forth fruits, 
therefore, meet for repentance," or answerable 

'to thy profession of the doctrine of repentance. 



Barren fig tree, seeing thou art a professor and 
art got into the vineyard, thou standest before 
the Lord of the vineyard as one of the trees 
of the garden ; wherefore he looketh for fruit 
from thee as from the rest of the trees in the 
vineyard — fruit, I say, and such as may declare 
thee in heart and life one that hath sound 
profession of repentance. By thy profession 
thou hast said, I am sensible of the evil of sin. 
Now, then, live such a life as declares that 
thou art sensible of the evil of sin. By thy 
profession thou hast said, I am sorry for my 
sin. Why, then, live such a life as may declare 
this sorrow. By thy profession thou hast said, 
" I am ashamed of my sin." Yea, but live 
such a life that men by that may "see thy 
shame for sin." By thy profession thou say est, 
I have turned from, let off, and am become an 
enemy to every appearance of evil. Ah ! but 
doth thy life and conversation declare thee to 
be such an one? Take heed, barren fig tree, 
lest thy life should give thy profession the lie ; 
I say again, take heed, for God himself will 
come for fruit ; " and he sought fruit thereon." 

You have some professors that are only saints 
before men when they are abroad, but are 
devils and vipers at home — saints by profes- 
sion, but devils by practice — saints in word, 
but sinners in heart and life. These men may 
have the profession, but they want the fruits 
that become repentance. 

Barren fig tree, can it be imagined that those 
that paint themselves did ever repent of their 
pride? or that those that pursue this world did 
ever repent of their covetousness ? or that those 
that walk with wanton eyes did ever repent of 
their fleshly lusts ? Where, barren fig tree, is 
the fruit of these people's repentance ? Nay, 
do they not rather declare to the world that 
they have repented of their profession ? Their 
fruits look as if they had. Their pride saith 
they have repented of their humility; their 
covetousness declareth that they are weary of 
depending upon God ; and doth not thy wanton 
actions declare that thou abhorrest charity? 
Where is thy fruit, barren fig tree ? Bepent- 
ance is not only a sorrow and a shame for, but 
a turning from, sin to God. In Heb. iv. it is 
called " repentance from dead works." Hast 
thou that godly sorrow that worketh " repent- 
ance to salvation, never to be repented of?" 
How dost thou show thy carefulness and clear- 
ing of thyself, thy indignation against sin, thy 
fear of offending, thy vehement desire to walk 
with God, thy zeal for his name and glory in 
the world? And what revenge hast thou in 



THE BARREN FIG TREE. 



635 



thy heart against every thought of disobe- 
dience? 

But where is the fruit of this repentance? 
Where is thy watching, thy fasting, thy pray- 
ing against the remainders of corruption? 
Where is thy self- abhorrence, thy blushing 
before God, for the sin that is yet behind? 
Where is thy tenderness of the name of God 
and his ways ? Where is thy self-denial and 
contentment? How dost thou show before 
men the truth of thy turning to God ? " Hast 
thou renounced the hidden things of dishon- 
esty, not walking in craftiness ?" Canst thou 
commend thyself " to every man's conscience 
in the sight of God?" 

2. God expecteth fruit that shall answer that 
faith which thou makest profession of. The 
professor that is got into the vineyard of God 
doth feign that he hath the faith the most 
holy, the faith of God's elect. Ah ! but where 
are thy fruits, barren fig tree ? The faith of 
the Komans was spoken of throughout the 
whole world, and the Thessalonians' faith 
grew exceedingly. 

Thou professest to believe thou hast peace 
in another world ; hast thou let go this, barren 
fig tree? Thou professest thou believest in 
Christ ; is he the joy and the life of thy soul? 
Yea, w r hat conformity unto him, to his sorrows 
and sufferings? What resemblance hath his 
crying, and groaning, and bleeding, and dying 
wrought in thee? Dost thou "bear in thy 
body the dying of the Lord Jesus?" and is 
also " the life of Jesus made manifest in thy 
mortal body ?" Barren fig tree, " show me thy 
faith by thy works." "Show out of a good 
conversation thy works with meekness of 
heart." 

What fruit, barren fig tree, what degree of 
heart-holiness? for "faith purifies the heart." 
What love to the Lord Jesus ? for " faith work- 
eth by love." 

3. God expecteth fruits according to the sea- 
sons of grace thou art under, according to the 
rain that cometh upon thee. Perhaps thou art 
planted in a good soil, by great waters, that 
thou mightest bring forth branches and bear 
fruit, that thou mightest be a goodly vine or fig 
tree. Shall he not therefore seek for fruit, for 
fruit answerable to the means? Barren fig 
tree, God expects it, and will find it too if 
ever he bless thee. " For the earth which 
drinketh in the rain that comes oft upon it, 
and bringeth forth herbs meet for him by 
whom it is dressed, receives blessing for God ; 
but that which beareth thorns and briers is re- 



jected, and is nigh unto cursing, whose end 
is to be burned." 

Barren soul, how many showers of grace, 
how many dews from heaven, how many times 
have the silver streams of the city of God run 
gliding by thy roots, to cause thee to bring 
forth fruit? These showers and streams, and 
the drops that hang upon thy boughs, will all 
be accounted for; and will they not testify 
against thee that thou oughtest of right to be 
burned? Hear and tremble, O thou barren 
professor ! Fruits that become thy profession 
of the gospel the God of heaven expecteth. 
The gospel hath in it the forgiveness of sins, 
the kingdom of heaven, and eternal life ; but 
what fruit hath thy profession of a belief of 
these things put forth in thy heart and life? 
Hast thou given thyself to the Lord? and is 
all that thou hast to be ventured for his name 
in this world ? Dost thou walk like one that 
is bought with a price, even with the price of 
precious blood ? 

4. The fruit that God expecteth is such as is 
meet for himself — fruit that may glorify God. 
God's trees "are trees of righteousness, the 
planting of the Lord, that he may be glori- 
fied;" fruit that tasteth of heaven, abundance 
of such fruit. " For herein," saith Christ, " is 
my Father glorified, that ye bring forth much 
fruit" — fruits of all kinds, new and old; the 
fruits of the Spirit is in all goodness, and right- 
eousness, and truth. Fruits before the world, 
fruits before the saints, fruits before God, fruits 
before angels. 

my brethren, "what manner of persons 
ought we to be" who have subscribed to the 
Lord and have called ourselves by the name of 
Israel ? " One shall say, I am the Lord's ; and 
another shall call himself by the name of 
Jacob; and another shall subscribe with his 
hand unto the Lord, and surname himself by 
the name of Israel." Barren fig tree, hast 
thou subscribed, hast thou called thyself by 
the name of Jacob, and surnamed thyself by 
the name of Israel ? All this thou pretendest 
to who art got into the vineyard, who art 
placed among the trees of the garden of God. 
God doth therefore look for such fruit as is 
worthy of his name, as is meet for him ; as the 
apostle saith, "we should walk worthy of 
God;" that is, so as we may show in. every 
place that the presence of God is with us, his 
fear in us, and his majesty and authority upon 
our actions. Fruits meet for him, such a de- 
pendence upon him, such trust in his word, 
such satisfaction in his presence, such a trust- 



636 



BUNYAN'S COMPLETE WORKS. 



ing of him with all my concerns, and such de- 
lights in the enjoyment of him that may de- 
monstrate that his fear is in my heart, that my 
soul is wrapped up in his things, and that my 
bod}' - , and soul, and estates, and all are in 
truth, through his grace, at his dispose — fruit 
meet for him. Hearty thanks and blessing 
God for Jesus Christ, for his good word, for his 
free grace, for the discovery of himself in 
Christ to the soul, secret longing after another 
world — fruit meet for him. Liberality to the 
poor saint, to the poor world ; a life in word 
and deed exemplary ; a patient and quiet en- 
during of all things, till I have done and suf- 
fered the whole will of God which he hath ap- 
pointed for me. " That on the good ground 
are they which in honest and good heart, hav- 
ing heard the word, keep it, and bring forth 
fruit with patience." This is bringing forth 
fruit unto God ; " having our fruit unto holi- 
ness, and our end everlasting life." 

5. The Lord expects fruit becoming the vine- 
yard of God. The vineyard, saith he, "is a 
very fruitful hill;" witness the fruit brought 
forth in all ages. The most barren trees that 
ever grew in the wood of this world, when 
planted in this vineyard by the God of heaven, 
what fruit to God-ward have they brought 
forth ! " Abraham offered the more excellent 
sacrifice." " Enoch walked with God for three 
hundred years." " Noah, by his life of faith, 
condemned the world, and became heir of the 
righteousness that is by faith." " Abraham 
left his country and went out after God, not 
knowing whither he went." Moses left a 
kingdom and ran the hazard of the wrath of 
the king for the love he had to God and Christ. 
What shall I say of them who had trials, not 
accepting deliverance, that they might obtain 
a better resurrection? "They were stoned, 
they were sawn asunder ; were tempted ; were 
slain with the sword ; they wandered in sheep- 
skins and goat-skins, being destitute, afflicted, 
tormented." Peter left his father, his nets. 
Paul turned off from the feet of Gamaliel. 
Men brought their goods and possessions (the 
price of them) and cast it down at the apostles' 
feet; and other brought their books together 
and burnt them — curious books, though they 
were worth fifty thousand pieces of silver. I 
could add how many willingly offer themselves 
in all ages, and their all, for the worthy name 
of the Lord Jesus, to be racked, starved, 
hanged, burned, drowned, pulled in pieces, 
and a thousand calamities! Barren fig tree, 
the vineyard of God hath been a fruitful place. 



What dost thou there ? What dost thou bear? 
God expects fruit according to or becoming 
the soil of the vineyard. 

6. The fruit which God expecteth is such as 
becometh God's husbandry and labour. The 
vineyard is God's husbandry or tillage. " I am 
the vine," saith Christ, "and my Father is the 
husbandman." And again, "Ye are God's 
husbandry, ye are God's building." The vine- 
yard, God fences it, God gathereth out the 
stones, God builds the tower, and the wine- 
press in the midst thereof. Here is labour, 
here is protection, here is removing of hin- 
drances, here is convenient purgation, and all 
that there might be fruit. 

Barren fig tree, what fruit hast thou ? Hast 
thou fruit becoming the care of God, the pro- 
tection of God, the wisdom of God, the pa- 
tience and husbandry of God ? It is the fruit 
of the vineyard that is either the shame or the 
praise of the husbandman. " I went by the 
field of the slothful," saith Solomon, "and by 
the vineyard of the man void of understand- 
ing; and lo, it was grown over with thorns, 
and nettles had covered the face thereof." 

Barren fig tree, if men should make a judg- 
ment of the care, and pains, and labour of God 
in his Church by the fruit that thou bringest 
forth, what might they say? — Is he not sloth- 
ful, is he not careless, is he not without discre- 
tion ? Oh thy thorns, thy nettles, the barren 
heart and barren life is a continual provoca- 
tion to the eyes of his glory, as likewise a dis- 
honour to the glory of his grace. 

Barren fig tree, hast thou heard all these 
things ? I will add yet once more, 

And he came and sought fruit thereon. 

The question is not now what thou thinkest 
of thyself, nor what all the people of God think 
of thee, but what thou shalt be found in that 
day when God shall search thy boughs for 
fruit. When Sodom was to be searched for 
righteous men, God would not, in that man- 
ner, trust his faithful servant Abraham, but 
still as Abraham interceded, God answered, 
" If I find fifty or forty and five there, I will 
not destroy the city." Barren fig tree, what 
sayest thou? God will come down to see, God 
will make search for fruit himself. 

"And he came and sought fruit thereon, 
and found none. Then said he to the dresser 
of the vineyard, Behold, these three years I 
come seeking fruit on this fig tree, and find 
none; cut it down; why cumbereth it the 
ground?" 



THE BARREN FIG TREE. 



637 



These words are the effect of God's search 
into the boughs of a barren fig tree ; he sought 
fruit and found none — none to his liking, none 
pleasant and good. Therefore first he com- 
plains of the want thereof to the dresser, calls 
him to come and see and take notice of the 
tree; then signifieth his pleasure: he will 
have it removed, taken away, cut down from 
cumbering the ground. 

Observe, the barren fig tree is the object of 
God's displeasure; God cannot bear with a 
fruitless professor. 

Then said he, &c. 
Then, after this provocation ; then, after he 
had sought and found no fruit — then. This 
word then doth show us a kind of inward dis- 
quietness ; as he saith also in another place, 
upon a like provocation, "Then the anger 
of the Lord and his jealousy shall smoke 
against that man, and all the curses that are 
written in this book shall lie upon him, and 
the Lord shall blot out his name from under 
heaven." 

Then intimateth that he was now come to 
a point, to a resolution, what to do with this 
fig tree. "Then said he to the dresser of 
this vineyard" — that is, to Jesus Christ — 
"behold;" as much as to say, Come hither; 
here is a fig tree in my vineyard, here is a 
professor in my Church, that is barren, that 
beareth no fruit. 

Observe, however the barren professor thinks 
of himself on earth, the Lord cries out in 
heaven against him : "And now go to, I will 
tell you what I will do to my vineyard : I will 
take away the hedge thereof, and it shall be 
eaten up; and I will break down the wall 
thereof, and it shall be trodden down." 

Behold these three years I come seeking fruit, &c. 

Observe, " these three years." God cries 
out that his patience is abused, that his for- 
bearance is abused : behold, these three years 
I have waited, forborne — these three years I 
have deferred mine anger : " Therefore will I 
stretch out my hand against thee, and destroy 
thee : I am weary with repenting." 

" These three years." Observe, God layeth 
up all the time, I say, a remembrance of all 
the time that a barren fig tree or a fruitless 
professor misspendeth from this world. As 
he saith also of Israel of old, " forty years long 
was I grieved with this generation." 

" These three years," &c. These three sea- 
sons. Observe, God remembers how many 



seasons thou hast misspent, for these three 
signify so many seasons. "And when the 
time of fruit drew nigh ;" that is, about the 
season they begin to be ripe, or that according 
to the season might so have been. Barren fig 
tree, thou hast had time, seasons, ministers, 
afflictions, judgments, mercies, and what not, 
and yet hast not been fruitful. Thou hast had 
awakenings, reproofs, threatenings, comforts, 
and yet hast not been fruitful. Thou hast had 
patterns, examples, citations, provocations, 
and yet hast not been fruitful. Well, God 
hath laid up thy three years with himself. 
He remembers every time, every season, every 
sermon, every minister, affliction, judgment, 
mercy, awakening, pattern, example, citation, 
provocation: he remembers all. As he said 
of Israel of old, "They have tempted me 
these ten times, and have not hearkened to 
my voice." And again, " I remember all their 
wickedness." 

" These three years," &c. He seeks for the 
fruit of every season : he will not that any of 
his sermons, ministers, afflictions, judgments, 
or mercies should be lost or stand for insig- 
nificant things : he will have according to 
the benefit bestowed. He hath not done 
without a cause all that he hath done, and 
therefore he looketh for fruit. Look to it, 
barren fig tree. 

I come seeking fruit. 

Observe, this w T ord seeking signifies a narrow 
search ; for when a man seeks for fruit on a 
tree, he goes round it and round it, now look- 
ing into this bough and then into that; he 
peeps into the inmost boughs and the lower- 
most boughs, if perhaps fruit may be thereon. 

Barren fig tree, God will look into all thy 
boughs : he will be with, thee in thy bed 
fruits, thy midnight fruits, thy closet fruits, 
thy family fruits, thy conversation fruits, to 
see if there be any among all these that are fit 
for or worthy of the name of the God of 
heaven. He sees what the children of Israel 
do in the dark. " All things are open unto 
the eyes of Him with whom we have to do." 

Seeking fruit on this fig tree. 
I told you before that he keeps in remem- 
brance the times and seasons that the barren 
professor had wickedly misspent. Now, foras- 
much as he also pointeth out the fig tree, 
"this fig tree," it showeth that the barren 
professor, above all professors, is a continual 
odium in the eye of God. This fig tree, this 



638 



BUNYAN'S COMPLETE WORKS. 



man Coniah. Jer. xxii. 28. This people draw 
nigh to me with their mouth, but have re- 
moved their hearts far from me. God knows 
who they are among all the thousands of 
Israel that are the barren and fruitless pro- 
fessors; his lot will fall upon the head of 
Achan, though he be hid amongst six hundred 
thousand men. And he brought his house- 
hold, man by man, and Achan, the son of 
Carmi, the son of Zubdi, the son of Zerah, of 
the tribe of Judah, was taken. Josh. vii. 17, 
18. This is the Achan, this is the fig tree, 
this is the barren professor. 

There is a man hath an hundred trees in 
his vineyard, and at the time of the season he 
walketh into his vineyard to see how the trees 
flourish ; and as he goes and views and pries 
and observes how they are hanged with fruit, 
behold he cometh to one where he findeth 
naught but leaves. Now he makes a stand, 
looks upon it again and again ; he looks also 
here and there, above and below ; and if after 
all this seeking he finds nothing but leaves 
thereon, then he begins to cast in his mind 
how he may know this tree next year — what 
stands next it or how far it is off the hedge ; 
but if there be nothing there that may be as a 
mark to know it by, then he takes his hook 
and giveth it a private mark, ("And the Lord 
set a mark upon Cain,") saying, Go thy way, 
fruitless fig tree, thou hast spent this season in 
vain. 

Yet doth he not now cut it down ; I will try 
it another year ; maybe this was not a hitting 
season. Therefore he comes again next year, 
to see if now it have fruit ; but as he found it 
before, so he finds it now, barren, barren, every 
year barren ; he looks again, but finds no fruit. 
Now he begins to have second thoughts. How ! 
neither hit last year nor this ? Surely the bar- 
renness is not in the season, sure the fault is in 
the tree; however, I will spare it this year 
also, but will give it a second mark ; and it 
may be he toucheth it with a hot iron, because 
he begins to be angry. 

Well, at the third season he comes again for 
fruit, but the third year is like the first and 
second — no fruit yet; it only cumbereth the 
ground. What now must be done with this 
fig tree ? Why, the Lord will lop its boughs 
with terror ; yea, the thickest of those profes- 
sors with iron. I have waited, saith God, these 
three years ; I have missed of fruit these three 
years; it hath been a cumber-ground these 
three years ; cut it down. Precept hath been 
upon precept, and line upon line, one year 



after another, for these three years, but no 
fruit can be seen : I find none. Fetch out the 
axe : I am sure this is the fig tree ; I know it 
from the first year; barrenness was its sign 
then, barrenness is its sign now ; make it fit for 
the fire. " Behold, the axe is laid to the root 
of the trees ; every tree therefore that bringeth 
not forth good fruit is hewn down and cast 
into the fire." 

Observe, my brethren, God's heart cannot 
stand towards a barren fig tree. You know 
thus it is with yourselves. If you have a tree 
in your orchard or vineyard that doth only 
cumber the ground, you cannot look upon that 
tree with pleasure, with complacency and de- 
light. No ; if you do but go by it, if you do 
but cast your eye upon it, yea, if you do but 
think of that tree, you threaten it in your 
heart, saying, I will hew thee down shortly, I 
will to the fire with thee shortly : and it is in 
vain for any to think of persuading of you to 
show favour to the barren fig tree ; and if they 
should persuade your answer is irresistible : It 
yields me no profit, it takes up room, and does 
no good ; a better may grow in its room. 

Cut it down. 
Thus when the godly among the Jews (Jer. 
xiv. 17) made prayers that rebellious Israel 
might not be cast out of the vineyard, what 
saith the answer of God? — "Though Moses 
and Samuel stood before me, yet could not my 
mind be towards this people ; wherefore cast 
them out of my presence, and let them go 
forth." 

What a resolution is here! Moses and 
Samuel could do almost anything with God in 
prayer. How many times did Moses by prayer 
turn away God's judgments from even Pharaoh 
himself! yea, how many times did he by prayer 
preserve Israel, when in the wilderness, (Ps. 
cvi. 23,) from the anger and wrath of God ! 
Samuel is reckoned excellent this way, yea, so 
excellent that when Israel had done that fear- 
ful thing as to reject the Lord and choose them 
another king, he prayed, and the Lord spared 
and forgave them. But yet neither Moses nor 
Samuel can save a barren fig tree. No ; though 
Moses and Samuel stood before me — that is, 
pleading, arguing, interceding, supplicating, 
and beseeching — yet could they not incline 
mine heart to this people. 

Cut it down. 
Ay, but, Lord, it is a fig tree, a fig tree ! If 
it was a thorn, or a bramble, or a thistle, the 



THE BARREN FIG TREE. 



6G9 



matter would not be much ; but it is a fig tree 
or a vine. Well, but mark the answer of God : 
" Son of man, what is the vine tree more than 
any tree, or than a branch that is among the 
trees of the forest? Shall wood be taken 
thereof to do any work? or will men take a 
pin of it to hang any vessel thereon?" If 
trees that are set or planted for fruit bring not 
forth that fruit, there is betwixt them and the 
trees of the forest no betterment at all, unless 
the betterment lieth in the trees of the wood, 
for they are fit to build withal ; but a fig tree 
or a vine, if they bring not forth fruit, yea, 
good fruit, they are fit for nothing at all but to 
be cut down and prepared for the fire; and so 
the prophet goes on, "Behold, it is cast into 
the fire for fuel." If it serve not for fruit, it 
will serve for fuel, and so " the fire devoureth 
both the ends of it, and the middle of it is 
burnt." 

Ay, but these fig trees and vines are church- 
members, inhabiters of Jerusalem. So was the 
fig tree mentioned in the text. But what an- 
swer hath God prepared for these Objections? 
Why, " Thus saith the Lord God, As the vine 
tree among the trees of the forest, which I have 
given to the fire for fuel, so will I give the in- 
habitants of Jerusalem ; and I will set my face 
against them; they shall go out from one fire, 
and another fire shall devour them." 

Cut it down. 

The woman that delighteth in her garden, 
if she have a slip there, suppose (if it was 
fruitful) she would not take five pounds for it, 
yet if it bear no fruit, if it wither and dwindle 
and die, and turn cumber-ground only, it may 
not stand in her garden. Gardens and vine- 
yards are places for fruit — for fruit according 
to the nature of the plant or flowers. Suppose 
such a slip as I told you of before should be in 
your garden and there die, would you let it 
abide in your garden ? No ; away with it, 
away with it! The woman comes into her 
garden towards the spring, when first she gives 
it a slight cast with her eye, then she sets to 
gathering out the weeds and nettles and stones ; 
takes a besom and sweeps the walks ; this done, 
she falls to prying into her herbs and slips, to 
see if they live, to see if they are likely to grow. 

Now, if she comes to one that is dead, that 
she is confident will not grow, up she pulls 
that, and makes to the heap of rubbish with 
it, where she despisingly casts it down, and 
valueth it no more than a nettle or a weed, or 
than the dust she hath swept out of her walks. 



Yes, if any that see her should say, Why do 
you so? the answer is ready, It is dead, it 
is dead at root ; if I had let it stand it would 
but have cumbered the ground. The strange 
slips, (and also the dead ones,) " they must be 
a heap in the day of grief and of desperate 
sorrow." 

Cut it down. 

There are two ways of cutting down — 1. 
When a man is cast out of the vineyard ; 2. 
When a man is cast out of the world. 

1. When a man is cast out of the vineyard. 

And that is done two ways — 1. By an im- 
mediate hand of God; 2. By the Church's due 
execution of the laws and censures which 
Christ for that purpose hath left with his 
Church. 

1st. God cuts down the barren fig tree by an 
immediate hand, smiting his roots, blasting his 
branches, and so takes him away from among 
his people. " Every branch," saith Christ, 
"that beareth not fruit in me, he (my Father) 
taketh away." He taketh him out of the 
Church, he taketh him away from the godly. 

There are two things by which God taketh 
the barren professor from among the children 
of God — 1. Strong delusions; 2. Open pro- 
faneness. 

(1.) By strong delusions, such as beguile the 
soul with damnable doctrines that swerve from 
faith and godliness. " They have chosen their 
own ways," saith God, "and their soul delight- 
eth in their abominations. I also will choose 
their delusions, and will bring their fears upon 
them." I will smite them with blindness, and 
hardness of heart, and failing of eyes, and will 
also suffer the tempter to tempt and effect his 
hellish designs upon them. " God will send 
them strong delusions, that they may believe 
a lie ; that they all may be damned who be- 
lieve not the truth, but have pleasure in un- 
righteousness." 

(2.) Sometimes God takes away a barren 
professor by open profaneness. There is one 
hath taken up a profession of that worthy 
name, the Lord Jesus Christ, but this profes- 
sion is but a cloak : he secretly practiseth 
wickedness. He is a glutton, a drunkard, or 
covetous, or unclean. Well, saith God, I will 
loose the reins of this professor; I will give 
him up to his vile affections ; I will loose the 
reins of his lusts before him ; he shall be en- 
tangled with his beastly lusts; he shall be 
overcome of ungodly company. Thus they 
that turn aside to their own crooked ways, 



640 



B UNYAN'S COMPLETE WORKS. 



"the Lord shall lead them forth with the 
workers of iniquity." This is God's hand im- 
mediately ; God is now dealing with this man 
himself. Barren fig tree, hearken. Thou art 
crowded into a profession, art got among the 
godly, and there art a scandal to the holy and 
glorious gospel, but withal so cunning that, 
like the sons of Zeruiah, thou art too hard for 
the Church : she knows not how to deal with 
thee. Well, saith God, I will deal with that 
man myself. " I will answer that man my- 
self." He that sets up his idols in his heart, 
and puts the stumbling-block of his iniquity 
before his face, and yet comes and appears be- 
fore me, " I will set my face against that man, 
and will make him a sign and a proverb ; and 
I will cut him off from the midst of my peo- 
ple, and he shall know that I am the Lord." 

But, 2dly. God doth sometimes cut down the 
barren fig tree by the Church, by the Church's 
due execution of the law and censures which 
Christ for that purpose hath left with his 
Church. This is the meaning of that in Matt, 
xviii. ; 1 Cor. v., and that in 1 Tim. i. 20, upon 
which now I shall not enlarge. But which 
way soever God dealeth with thee, O thou bar- 
ren fig tree — whether by himself immediately 
or by his Church — it amounts to one and the 
same; for if timely repentance prevent not, 
the end of that soul is damnation. They are 
blasted and withered, and gathered by men, 
God's enemies, and at last being cast into the 
fire, burning must be their end : " That which 
beareth briers and thorns is nigh unto cursing, 
whose end is to be burned." 

2. Again, sometimes by "cut it down," God 
means, Cast it out of the world. Thus he cut 
down Nadab and Abihu when he burned them 
up with fire from heaven. Thus he cut down 
Korah, Dathan, and Abiram when he made the 
earth to swallow them up. Thus he cut down 
Saul when he gave him up to fall against the 
edge of his own sword, and died. Thus he cut 
down Ananias with Sapphira his wife when 
he struck them down dead in the midst of the 
congregation. I might here also discourse of 
Absalom, Ahithophel, and Judas, who were all 
three hanged — the first by God's revenging 
hand ; the others were given up of God to be 
their own executioners. These were barren 
and unprofitable fig trees, such as God took 
no pleasure in, therefore he commanded to cut 
them down. The Psalmist saith, " He shall 
take them away as with a whirlwind, both liv- 
ing, and in his wrath." 

Barren fig tree, hearken. God calls for the 



axe, his sword: Bring it hither, here is a bar- 
ren professor ; " Cut him down ; why cumber- 
eth he the ground?" 

Why eumbereth it the ground f 
By these words the Lord suggesteth reasons 
of his displeasure against the barren fig tree; 
it eumbereth tlj,e ground. The Holy Ghost 
doth not only take an argument from its bar- 
renness, but because it is a cumber-ground, 
therefore cut it down ; wherefore it must needs 
be a provocation — 

1. Because as much as in him lieth he dis- 
appointed the design of God in planting his 
vineyard ; " I looked that it should bring forth 
fruit." 

2. It hath also abused his patience, his long- 
suffering, his three years' patience. 

3. It hath also abused his labour, his pains, 
his care, and providence of protection and 
preservation, for he hedges his vineyard, and 
walls it about. Cumber-ground, all these 
things thou abuseth. He waters his vineyard 
and looks to it night and day, but all these 
things thou hast abused. 

Further, there are other reasons of God's 
displeasure; as — 

1. A cumber-ground is a very mock and re- 
proach to religion, a mock and reproach to the 
ways of God, to the people of God, to the 
word of God, and to the name of religion. It 
is expected of all hands that all the trees in 
the garden of God should be fruitful : God ex- 
pects fruit, the Church expects fruit, the world, 
even the world, concludes that professors should 
be fruitful in good works ; I say, the very world 
expecteth that professors should be better than 
themselves. But, barren fig tree, thou disap- 
pointest all ; nay, hast thou not learned the 
wicked ones thy ways? Hast thou not learned 
them to be more wicked by thy example? 
(But that is by the by.) Barren fig tree, thou 
hast disappointed others, and must be disap- 
pointed thyself: "cut it down; why eumbereth 
it the ground?" 

2. The barren fig tree takes up the room 
where a better might stand ; I say, it takes up 
the room ; it keeps, so long as it stands where 
it doth, a fruitful tree out of that place, and 
therefore it must be cut down. Barren fig 
tree, dost thou hear? Because the Jews stood 
fruitless in the vineyard, therefore saith God, 
"the kingdom of heaven shall be taken from 
you, and shall be given to a nation that shall 
render him their fruits in their season." The 
Jews for their barrenness were cut down, and 



THE BARREN FIG TREE. 



641 



more fruitful people put in their room. As 
Samuel also said to barren Saul, "The Lord 
hath rent the kingdom from thee, and hath 
given it to thy neighbour, who is better than 
thou;" the unprofitable servant must be cast 
out, must be cut down. 

Cumber-ground, how many hopeful, inclina- 
ble, forward people hast thou *by thy fruitless 
and unprofitable life kept out of the vineyard 
of God! For thy sake have the people stum- 
bled at religion; by thy life have they been 
kept from the love of their own salvation. 
Thou hast been also a means of hardening 
others and of quenching and killing weak be- 
ginnings. Well, barren fig tree, look to thy- 
self ; thou wilt not go to heaven thyself, and 
them that would thou hinderest ; thou must not 
always cumber the ground, nor always hinder 
the salvation of others. Thou shall be cut 
down, and another shall be planted in thy 
room. 

3. The cumber-ground is a sucker; he draws 
away the heart and nourishment from the other 
trees. Were the cumber-ground cut down, the 
others would be more fruitful ; he draws away 
that fatness of the ground to himself that would 
make the others more hearty and fruitful : " One 
sinner destroyeth much good." 

The cumber-ground is a very drone in the 
hive, that eats up the honey that should feed 
the labouring bee; he is a thief in the candle, 
that wasteth the tallow, but giveth no light; 
he is the unsavoury salt, that is fit for naught 
but the dunghill. Look to it, barren fig tree. 

A?id he answering, said unto him, Lord, let it 
alone this year also, till I shall dig about it, 
and dung it; and if it bear fruit, well; and 
if not, then after that thou shall cut it down. 
These are the words of the dresser of the 
vineyard, who, I told you, is Jesus Christ, (for 
he made intercession for the transgressors.) 
And they contain a petition presented to an 
offended justice, praying that a little more 
time and patience might be exercised towards 
the barren, cumber-ground fig tree. 

In this petition there are six things consid- 
erable— 

1. That justice might be deferred. "Lord, 
let it alone," &c., awhile longer. 

2. Here is time prefixed, as a space to try if 
more means will cure a barren fig tree. " Lord, 
let it alone this year also." 

3. The means to help it are propounded. 
"Until I shall dig about it, and dung it." 

4. Here is also an insinuation of a supposi- 

41 



tion that by thus doing God's expectations 
may be answered. " And if it bear fruit, well." 

5. Here is a supposition that the barren fig 
tree may yet abide barren when Christ hath 
done what he will unto it. "And if it bear 
fruit," &c. 

6. Here is at last a resolution that if thou 
continue barren hewing days will come upon 
thee. "And if it bear fruit, well; and if not, 
then after that thou shalt cut it down." 

But to proceed, according to my former 
method, by way of exposition. 

Lord, let it alone this year also. 
Here is astonishing grace indeed! — astonish- 
ing grace, I say, that the Lord Jesus should 
concern himself with a barren fig tree, that he 
should step in to stop the blow from a barren 
fig tree! True, he stopped the blow but for a 
time, but why did he stop it at all? Why did 
he not fetch out the axe? Why did he not do 
execution? Why did not he cut it down? 
Barren fig tree, it is well for thee that there is 
a Jesus at God's right hand — a Jesus of that 
largeness of bowels as to have compassion for 
a barren fig tree — else justice had never let 
thee alone to cumber the ground as thou hast 
done. When Israel also had sinned against 
God, down they had gone but that "Moses 
stood in the breach." "Let me alone," said 
God to him, "that I may consume them in a 
moment, and I will make of thee a great na- 
tion." Barren fig tree, dost thou hear? Thou 
knowest not how oft the hand of Divine jus- 
tice had been up to strike, and how many 
years since thou hadst been cut down had not 
Jesus caught hold of his Father's axe. Let 
me alone, let me fetch my blow, or "cut it 
down; why cumbereth it the ground?" Wilt 
thou not hear yet, barren fig tree? Wilt thou 
provoke still? Thou hast wearied men and 
provoked the justice of God: "And wilt thou 
weary my God also?" 

Lord, let it alone this year. 

Look a little longer ; let us not lose a soul for 
want of means. I will try, I will see if I can 
make it fruitful ; I will not beg a long life, nor 
that it might still be barren, and so provoke 
thee. I beg for the sake of the soul, the im- 
mortal soul. Lord, spare it one year only, one 
year longer, this year also : if I do any good to 
it, it will be in little time. Thou shalt not be 
overwearied with waiting ; one year and — then. 

Barren fig tree, dost thou hear what a striv- 
ing there is between the Vine-dresser and the 



642 



BUNYAN'S COMPLETE WORKS. 



Husbandman for thy life? "Cut it down," 
says one; "Lord, spare it," saith the other. 
It is a cumber-ground, saith the Father ; One 
year longer, prays the Son. " Let it alone this 
year also." 

Till I shall dig about it, and dung it. 
The Lord Jesus by these words supposeth 
two things as causes of the want of fruit in a 
barren fig tree, and two things he supposeth as 
a remedy. 

The things that are a cause of want of fruit 
are — 1. It is earth-bound. Lord, the fig tree 
is earth-bound. 2. A want of warmer means, 
of fatter means. 

Wherefore accordingly he propoundeth — 

1. To loosen the earth : to dung about it. 

And then to supply it with dung : " To dig 
about it, and dung it." " Lord, let it alone 
this year also, until I shall dig about it." I 
doubt it is too much ground-bound ; " the love 
of this world and the deceitfulness of riches " 
lie too close to the roots of the heart of this 
professor. The love of riches, the love of hon- 
ours, the love of pleasures are the thorns that 
choke the word. " For all that is in the world, 
the lusts of the flesh, the lusts of the eye, and 
the pride of life, are not of the Father, but en- 
mity to God ;" how then (where these things 
bind up the heart) can there be fruit brought 
forth to God? Barren fig tree, see how the 
Lord Jesus by these very words suggesteth the 
cause of thy fruitfulness of soul. The things 
of this world lie too close to thy heart ; the 
earth with its things have bound up thy roots ; 
thou art an earth-bound soul, thou art wrapped 
up in thick clay. " If any man love the world, 
the love of the Father is not in him ;" how 
then can he be fruitful in the vineyard? This 
kept Judas from the fruit of caring for the 
poor. This kept Demas from the fruit of self- 
denial. And this kept Ananias and Sapphira 
his wife from the goodly fruit of sincerity and 
truth. What shall I say ? " These are foolish 
and hurtful lusts, which drown men in destruc- 
tion and perdition ; for the love of money is 
the root of all evil." How then can good fruit 
grow from such a root, the root of all evil? 

Which while some covet after, they have 
erred from the faith, and pierced themselves 
through with many arrows." It is an evil 
root, nay, it is the root of all evil. How then 
can the professor that hath such a root, or a 
root wrapped up in such earthly things as the 
lusts, and pleasures, and vanities of this world, 
bring forth fruit to God ? 



Till I shall dig about it. 
Lord, I will loose his roots, I will dig up 
this earth, I will lay his roots bare ; my hand 
shall be upon him by sickness, by disappoint- 
ments, by cross providences ; I will dig about 
him until he stands shaking and tottering, 
until he be ready to fall ; then, if ever, he will 
seek to take faster hold. Thus, I say, deals 
the Lord Jesus ofttimes with the barren pro- 
fessor ; he diggeth about him, he smiteth one 
blow at his heart, another blow at his lusts, a 
third at his pleasures, a fourth at his comforts, 
another at his self-conceitedness. Thus he 
diggeth about him; this is the way to take bad 
earth from the roots and to loosen his roots 
from the earth. • Barren fig tree, see here the 
care, the love, the labour, and way which the 
Lord Jesus, the dresser of the vineyard, is fain 
to take with thee if haply thou mayest be 
made fruitful. 

Till I shall dig about it, and dung it. 

As the earth, by binding the roots too closely, 
may hinder the tree's being fruitful, so the 
want of better, means may be also a cause 
thereof. And this is more than intimated by 
the dresser of the vineyard : " Until I shall dig 
about it, and dung it." I will supply it with 
a more fruitful ministry, with a warmer word ; 
I will give them pastors after mine own heart; 
I will dung them. You know dung is a more 
warm, more fat, more hearty, and succouring 
matter than is commonly the place in which 
trees are planted. 

" I will dig about it, and dung it ;" I will 
bring it under an heart-awakening ministry ; 
the means of grace shall be fat and good : I 
will also visit it with heart-awakening, heart- 
warming, heart-encouraging considerations ; I 
will apply warm dung to his roots ; I will strive 
with him by my Spirit, and give him some 
tastes of the heavenly gift and the power of the 
world to come. I am loth to lose him for want 
of digging. " Lord, let it alone this year also, 
until I shall dig about it, and dung it." 

And if it bear fruit, well. 

And if the fruit of all my labour doth make 
this fig tree fruitful, I shall count my time, my 
labour, and my means well bestowed upon it; 
and thou also, my God, shall be therewith 
much delighted; for thou art gracious, and 
merciful, and repentest thee of the evil which 
thou threatenest to bring upon a people. 

These words, therefore, inform us that if a 
barren fig tree, a barren professor, shall now at 



THE BARREN FIG TREE. 



643 



last bring forth fruit to God, it shall go well 
with that professor, it shall go well with that 
poor soul. His former barrenness, his former 
tempting of God, his abuse of God's patience 
and long-suffering, his misspending year after 
year, shall now be all forgiven him. Yea, God 
the Father and our Lord Jesus Christ will now 
pass by and forget all, and say, Weil done ! at 
the last. When I say to the wicked, O wicked 
man, thou shalt surely die, if he then do that 
which is lawful and right, if he walk in the 
statutes of life, without committing iniquity, 
he shall surely live, he shall not die. Ezek. 
iii. 3. 

Barren fig tree, dost thou hear ? The axe is 
laid to thy roots, the Lord Jesus prays God to 
spare thee. Hath he been digging about thee? 
Hath he been dunging of thee ? O barren fig 
tree, now thou art come to the point: if thou 
shalt now become good, if thou shalt, after a 
gracious manner, suck in the gospel nourish- 
ment, and if thou shalt bring forth fruit unto 
God, well ; but if not, the fire is the last ; fruit 
or the fire, fruit or the fire, barren fig tree. 
"If it bear fruit, well." 

And if not, then after that thou shalt cut it down. 

" And if not," &c. The Lord Jesus by this 
if giveth us to understand that there is a gen- 
eration of professors in the world that are in- 
curable — that will not, that cannot repent, nor 
be profited by the means of grace — a genera- 
tion, I say, that will retain a profession, but 
will not bring forth fruit ; a generation that 
will wear out the patience of God, time and 
tide, threatenings and intercessions, judgments 
and mercies, and after all will be unfruitful. 

Oh the desperate wickedness that is in thy 
heart ! Barren professor, dost thou hear '? The 
Lord Jesus stands yet in doubt about thee; 
there is an if stands yet in the way. I say, 
the Lord Jesus stands yet in doubt about thee, 
whether or no at last thou wilt be good, whether 
he may not labour in vain, whether his digging 
and dunging will come to more than lost la- 
bour. " I gave her space to repent, but she 
repented not ; " I digged about it, I dunged it ; 
I gained time, and supplied it with means ; but 
I laboured here in vain, and spent my strength 
for naught and in vain. Dost thou hear, bar- 
ren fig tree ? There is yet a question whether 
it will be well with thy soul at last. 

And if not, then after that thou shalt cat it down. 

There is nothing more exasperating to the 
mind of a man than to find all his kindness and 



favour slighted ; neither is the Lord Jesus so 
provoked with any thing as when sinners abuse 
his means of grace. If it be barren and fruit- 
less under my Gospel, if it turn my grace into 
wantonness, if after digging, and dunging, and 
waiting, it yet remain unfruitful, I will let 
thee cut it down. 

Gospel-means applied is the last remedy for 
a barren professor : if the Gospel, if the grace 
of the Gospel, will not do, there can be noth- 
ing expected but cut it down ; " Then after 
that thou shalt cut it down." 

" Jerusalem, Jerusalem ! thou that killest 
the prophets, and stonest them, that are sent 
unto thee ! how often would I have gathered 
thy children together, as a hen gathereth her 
chickens under her wings, and ye would not I 
Therefore your houses are left unto you deso- 
late." Yet it cannot be but this Lord Jesus, 
who at first did put a stop to the execution of 
his Father's justice, because he desired to try 
more means with the fig tree— I say, it cannot 
be but that a heart so full of compassion as his 
is should be touched to behold this professor 
must now be cut down. "And when he Was 
come near, he beheld the city, and wept over 
it, saying, If thou hadst known, even thou, at 
least in this thy day, the things that belong to 
thy peace ! but now they are hid from thine 
eyes." 

After that thou shaU cut it down. 
When Christ giveth thee over there is no 
intercessor or mediator, no more sacrifice for 
sin ; all is gone but judgment, but the axe, but 
"a certain fearful looking-for of judgment and 
fiery indignation, which shall devour the ad- 
versaries." 

Barren fig tree, take heed that thou comest 
not to these last words, for these words are a 
give-up, a cast-up, a cast-up of a castaway; 
" After that thou shalt cut it down." They 
are as much as if Christ had said, Father, I 
begged for more time for this barren profes- 
sor ; I begged until I should dig about it, and 
dung it ; but now, Father, the time is out, the 
year is ended, the summer is ended, and no 
good done. I have also tried with my means, 
with the Gospel; I have digged about it; I 
have laid also the " fat and hearty dung of the 
Gospel to it, but all comes to nothing. Father, 
I deliver up this professor to thee again. I 
have done, I have done all ; I have done pray- 
ing and endeavouring; I will hold the head 
of thine axe no longer. Take him into the 
hands of justice; do justice, do the law: I 



644 



BUNYAN'S COMPLETE WORKS. 



will never beg for him more. " After that thou 
shalt cut it down." " Woe unto them when I 
depart from them ! " Now is this professor 
left naked indeed — naked to God, naked to 
Satan, naked to sin, naked to the law, naked 
to death, naked to hell, naked to judgment, 
and naked to the gripes of a guilty conscience, 
and to the torment of that worm that never 
dies, and to that fire that never shall be 
quenched. " See that ye refuse not him that 
speaketh. For if they escape not who refused 
him that spake on earth, much more shall not 
we escape if we turn away from Him that 
speaketh from heaven." 

From this brief pass through this parable, 
you have these two general observations : 

1. That even then, when the justice of God 
cries out, I cannot endure to wait on this bar- 
ren professor any longer, then Jesus Christ in- 
tercedes for a little more patience and a little 
more striving with this professor, if possibly 
he may make him a fruitful professor : " Lord, 
let it alone this year also, until I shall dig 
about it, and dung it ; and if it bear fruit, 
well," &c. 

2. There are some professors whose day of 
grace will end with, Cut it down, with judgment 
— when Christ by his means hath been used for 
their salvation. 

The first of these observations I shall pass, 
and not meddle at all therewith, but shall 
briefly speak to the second, to wit : 

That there are some professors whose day of 
grace will end with, Cut it down, with judg- 
ment — when Christ by his means hath been 
used for their salvation. 

This the apostle showeth in that third chap- 
ter of his Epistle to the Hebrews, where he 
tells us that the people of the Jews, after a 
forty years' patience, and endeavour to do 
them good by the means appointed for that 
purpose, their end was to be cut down, or ex- 
cluded the land of promise for their final in- 
credulity : "So we see they could not enter in, 
because of unbelief." Wherefore saith he, " I 
was grieved with that generation, and said, 
They do always err in their hearts and they 
have not known my ways ; so I swear in my 
wrath, They shall not enter into my rest." As 
who should say, I would they should have en- 
tered in, and for that purpose I brought them 
out of Egypt, led them through the sea, and 
taught them in the wilderness, but they did 
not answer my work or designs in that mat- 
ter ; wherefore they shall not, I swear they 
shall not: " I swear in my wrath, They should 



not enter into my rest." Here is cutting down 
with judgment. So again he saith, "As I 
have sworn in my wrath, If they shall enter 
into my rest, although the works were fin- 
ished from the foundation of the world." This 
word if is the same with they shall not in the 
chapter before. And where he saith, " Al- 
though the works were finished from the 
foundation of the world," he giveth us to un- 
derstand that what preparations soever are 
made for the salvation of sinners, and of how 
long continuance soever they are, yet the God- 
tempting, God-provoking, and fruitless pro- 
fessor is like to go without a share therein : 
"although the works were finished from the 
foundation of the world. I will therefore put 
you in remembrance, though ye once knew 
this, how that the Lord having saved the 
people out of the land of Egypt, afterward 
destroyed them that believed not. And the 
angels that kept not their first estate, but left 
their own habitation, he hath reserved in ever- 
lasting chains under darkness, unto the judg- 
ment of the great day." Here is an instance 
to purpose, an instance of men and angels — 
men saved out of the land of Egypt, and in 
their journey towards Canaan, the type of 
heaven, cut down ; angels created and placed 
in the heavens in great estate and principal- 
ity ; yet both these, because unfruitful to God 
in their places, were cut down, the men de- 
stroyed by God, (for so saith the text,) "and 
the angels reserved in everlasting chains 
under darkness, to the judgment of the great 
day." 

Now, in my handling of this point I shall 
discourse of the cutting down, or the judg- 
ment here denounced, as it respecteth the 
doing of it by God's hand immediately, and 
that, too, with respect to his casting them out 
of the world, and not as it respecteth an act 
of the Church, &c. And as to this cutting 
down, or judgment, it must be concluded that 
it cannot be before the day of grace be past 
with the fig tree, but according to the observa- 
tion, there are some professors whose day of 
grace will end with, Cut it down ; and accord- 
ing to the words of the text, " Then, after that, 
thou shalt cut it down." After that; that is, 
after all my attempts and endeavours to make 
it fruitful, after I have left it, given it over, 
done with it, and have resolved to bestow no 
more days of grace, opportunities of grace, and 
means of grace upon it — then, after that, thou 
shalt cut it down. 

Besides, the giving up of the fig tree ia 



THE BARREN FIG TREE. 



645 



before the execution. Execution is not always 
presently upon the sentence given ; for after 
that a convenient time is thought on, and 
then is cutting down. And so it is here in 
the text. The decree that it shall perish is 
gathered from its continuing fruitless quite 
through the last year, from its continuing 
fruitless at the end of all endeavours. But 
cutting clown is not yet, for that comes with 
an afterward: "Then, after that, thou shalt 
cut it down." 

So then, that I may orderly proceed with 
the observation, I must lay down these two 
propositions : 

Prop. 1. That the day of grace ends with 
some men before God takes them out of this 
world; and, 

Prop. 2. The death, or cutting down of such 
men, will be dreadful. For this cut it down, 
when it is understood in the largest sense, (as 
here indeed it ought,) it showeth not only the 
wrath of God against a man's life in this 
world, but his wrath against him, body and 
soul ; and is as much as to say, Cut him off 
from all the privileges and benefits that come 
by grace, both in this world and that which is 
to come. 

But to proceed : the day of grace ends with 
some men before God taketh them out of the 
world. I shall give you some instances of this, 
and so go on to the last proposition. 

1. I shall instance Cain. Cain was a pro- 
fessor, a sacrificer, a worshipper of God ; yea, 
the first worshipper that we read of after the 
Fall ; but his grapes were wild ones ; his works 
were evil ; he did not do what he did from 
true gospel motives ; therefore God disallowed 
his work. At this his countenance falls ; 
wdierefore he envies his brother, disputes him, 
takes his opportunity and kills him. Now in 
that day that he did this act were the heavens 
closed up against him ; and that himself did 
smartingly and fearfully feel when God made 
inquisition for the blood of Abel. " And now 
cursed" (said God) "shalt thou be from the 
earth, which hath opened her mouth to re- 
ceive thy brother's blood from thy hand. And 
Cain said, My punishment is greater than I 
can bear. Mine iniquity is greater than that 
it may be forgiven. Behold, thou hast driven 
me out this day from the face of the earth, and 
from thy face shall I be hid." Now thou art 
cursed, saith God. Thou hast driven me out 
this day, saith Cain, and from thy face shall I 
be hid ; I shall never more have hope in thee, 
smile from thee, nor expect mercy at thy hand. 



Thus therefore Cain's day of grace ended, and 
the heavens, with God's own heart, were shut 
up against him ; yet after this he lived long. 
Cutting down was not come yet; after this 
he lived to marry a wife, to beget a cursed 
brood, to build a city, (and what else I know 
not;) all which could not be quickly done; 
wherefore Cain might live after the day of 
grace was past with him several hundreds of 
years. 

2. I shall instance Ishmael. Ishmael was 
a professor, was brought up in Abraham's 
family, and was circumcised at thirteen years 
of age. But he was the son of the bond- 
woman ; he brought not forth good fruit ; he 
was a wild professor. For all his religion, he 
would scoff at those that were better than him- 
self. Well, upon a day his brother Isaac was 
weaned, at which time his father made a feast 
and rejoiced before the Lord, for that he had 
given him the promised son : at this Ishmael 
mocked them, their son, and godly rejoicing. 
Then came the Spirit of God upon Sarah, and 
she cried, " Cast him out, cast out this bond- 
woman and her son ; for the son of this bond- 
woman shall not be heir with my son, with 
Isaac." Now Paul to the Galatians makes 
this casting out to be not only a casting out 
of Abraham's family, but a casting out also 
from a lot with the saints in heaven. Also 
Moses giveth us a notable proof thereof in 
saying that when he died he was gathered to 
his people — his people by his mother's side, 
for he was reckoned from her, the son of 
Hagar, the son of the bond-woman. Now 
she came of the Egyptians; so that he was 
gathered when he died, notwithstanding his 
profession, to the place that Pharaoh and his 
host were gathered, who were drowned in the 
Red Sea: these were his people, and he was 
of them, both by nature and disposition, by 
persecuting as they did. But now, when did 
the day of grace end with this man? Ob- 
serve, and I will show you. Ishmael was 
thirteen years old when he was circumcised, 
and then was Abraham ninety years old and 
nine ; the next year Isaac was born ; so that 
Ishmael was now fourteen years of age. Now 
when Isaac was weaned, (suppose he sucked 
four years,) by that account the day of grace 
must be ended with Ishmael by the time he 
was eighteen years old. For that day he 
mocked, that day it was said, Cast him out ; 
and of that casting out, the apostle makes 
what I have said. Beware, ye young barren 
professors. Now Ishmael lived an hundred 



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BUNYAN'S COMPLETE WORKS. 



and nineteen years after this, in great tran- 
quillity and honour with men ; after this he 
also begat twelve princes, even after his day 
of grace was past. 

3. I shall instance Esau. He also was a 
professor, he was born unto Isaac, and circum- 
cised according to the custom. But Esau was 
a gamesome professor, a huntsman, a man of 
the field: also he was wedded to his lusts, 
which he did also venture to keep rather than 
the birthright. Well, upon a day, when he 
came from hunting and was faint, he sold his 
birthright to Jacob his brother. Now the 
birthright, in those days, had the promise and 
blessing annexed to it. Yea, they were so en- 
tailed in this that the one could not go without 
the other; wherefore the apostle's caution is 
here of weight. " Take heed," saith he, " lest 
there be among you a fornicator or profane 
person, as Esau, who for one morsel of meat 
sold his birthright; for ye know how that 
afterwards, when he would have inherited the 
blessing, he was rejected; for he found no 
place of repentance, though he sought it care- 
fully with tears." Now the ending of Esau's day 
of grace is to be reckoned from his selling of 
his birthright ; for there the apostle points it, 
Lest there be among you any that, like Esau, 
sells his birthright; for then goes hence the 
blessing also. 

But Esau sold his birthright long before his 
death. Twenty years after this Jacob was with 
Laban, and when he returned home his brother 
Esau met him. Further, after this, when Jacob 
dwelt again some time with his father, then 
Jacob and Esau buried him. I suppose he 
might live about forty — yea, for aught I know, 
above fourscore — years after he had sold his 
birthright, and so consequently had put him- 
self out of the grace of God. 

Three things I would further note upon 
these three professors i 

1. Cain, an angry professor, Ishmael, a mock- 
ing one, Esau, a lustful, gamesome one — three 
symptoms of a barren professor, for he that 
can be angry, and that can mock, and that 
can indulge his lusts cannot bring forth fruit 
to God. 

2. The day of grace ended with these pro- 
fessors at that time when they committed some 
grievous sin. Cain's, when he killed his bro- 
ther ; Ishmael's, when he mocked at Isaac, &c, 
&c. ; and Esau's, when out of love to his lusts, 
he despised and sold his birthright. Beware, 
barren professor ; thou mayest do that in half 
a quarter of an hour from the evil of which 



thou mayest not be delivered for ever and 
ever. 

3. Yet these three, after their day of grace 
was over, lived better lives, as to outward 
things, than ever they did before. Cain, after 
this, was lord of a city; Ishmael was, after 
this, father of twelve princes ; and Esau, after 
this, told his brother, I have enough, my bro- 
ther; keep that thou hast to thyself. Ease 
and peace, and a prosperous life in outwards, 
is no sign of the favour of God to a barren and 
fruitless professor, but rather of his wrath, that 
thereby he may be capable to treasure up more 
wrath against the day of wrath and revelation 
of the righteous judgment of God. 

Let this much serve for the proof of the first 
proposition — namely, that the day of grace 
ends with some men before God takes them 
out of this world. 

Now, then, to show you by some signs how 
you may know that the day of grace is ended, 
or near to ending, with the barren professor, 
and after that thou shalt cut it down. 

First. He that hath stood it out against God, 
and that hath withstood all those means for 
fruit that God hath used for the making of 
him (if it might have been) a fruitful tree in 
his garden, he is in this danger ; and this in- 
deed is the sum of the parable. The fig tree 
here mentioned was blessed with the appli- 
cation of means, had time allowed it to receive 
the nourishment; but it outstood, withstood, 
overstood all — all that the husbandman did, all 
that the vine-dresser did. 

SIGNS OF BEING PAST GRACE. 

But a little distinctly to particularize in four 
or five particulars. 

First sign. The day of grace is like to be 
past when a professor hath withstood, abused, 
and worn out God's patience; then he is in 
danger ; this is a provocation ; then God cries, 
"Cut it down." There are some men that 
steal into a profession, nobody knows how, 
even as this fig tree was brought into the vine- 
yard — by other hands than God's ; and there 
they abide, lifeless, graceless, careless, and with- 
out any good conscience to God at all. Perhaps 
they came in for the loaves, for a trade, for credit, 
for a blind, or it may be to stifle and choke the 
checks and grinding pangs of an awakened 
and disquieted conscience. Now, having ob- 
tained their purpose, like the sinner of Zion 
they are at ease and secure, saying, like A gag, 
"Surely the bitterness of death is past/' I 
am well, shall be saved, and go to heaven. 



THE BARREN FIG TREE. 



647 



Thus in these vain conceits they spend a year, 
two, or three, not remembering that at every 
season of grace and at every opportunity of 
the gospel the Lord comes seeking fruit. Well, 
sinner, well, barren fig tree, this is but a coarse 
beginning : God comes for fruit. What have 
I here, saith God? What a fig tree is this, 
that hath stood this year in my vineyard and 
brought me forth no fruit? I will cry unto 
him : Professor, barren fig tree, be fruitful ! I 
look for fruit, I expect fruit, I must have fruit ; 
therefore bethink thyself. At these the pro- 
fessor pauses ; but these are words, not blows ; 
therefore off goes this consideration from the 
heart. When God comes the next year, he 
finds him still as he was, a barren, fruitless 
cumber-ground. And now again he com- 
plains : Here are two years gone, and no fruit 
appears ; well, I will defer mine anger for my 
name's sake. I will defer mine anger for my 
praise ; I will refrain from thee, that I cut thee 
not off, (as yet.) I will wait, I will yet wait to 
be gracious. But this helps not, this hath not 
the least influence upon the barren fig tree. 
Tush, saith he, here is no threatening : God is 
merciful, he will defer his anger, he waits to 
be gracious. I am not yet afraid. Oh, how 
ungodly men, that are at unawares crept into 
the vineyard, how do they turn the grace of 
our God into lasciviousness ! Well, he comes 
the third year for fruit, as he did before, but 
still he finds but a barren fig tree ; no fruit. Now 
he cries out again, O thou dresser of my vine- 
yard, come hither ; here is a fig tree hath stood 
these three years in my vineyard, and hath 
at every season disappointed my expectation, 
for I have looked for fruit in vain. Cut it 
down ; my patience is worn out, I shall wait 
on this fig tree no longer. 

And now he begins to shake the fig tree 
with his threatenings : Fetch out the axe. 
Now the axe is death ; death therefore is called 
for ; Death, come smite me this fig tree. And 
withal the Lord shakes this sinner, and whirls 
him upon a sickbed, saying, Take him, death ; 
he hath abused my patience and forbearance, 
not remembering that it should have led him 
to repentance and to the fruits thereof. Death, 
fetch away this fig tree to the fire, fetch this 
barren professor to hell. At this, death comes 
with grim looks to the chamber, yea, and hell 
follows with him to the bedside, and both stare 
this professor in the face, yea, begin to lay 
hands upon him — one smiting him with pains 
in his body, with headache, heartache, back- 
ache, shortness of breath, fainting qualms, 



trembling at joints, stopping at the chest, and 
almost all the symptoms of a man past all re- 
covery. Now, while death is thus tormenting 
the body, hell is doing with the mind and con- 
science — striking them with its pains, casting 
sparks of fire in thither, wounding with sor- 
rows and fears of everlasting damnation the 
spirit of this poor creature. And now he be- 
gins to bethink himself and to cry to God for 
mercy : Lord, spare me ; Lord, spare me. Nay, 
saith God, you have been a provocation to me 
these three years. How many times have you 
disapj)ointed me ! How many seasons have 
you spent in vain ! How many sermons and 
other mercies did I of my patience afford you ! 
but to no purpose at all. Take him, death. O 
good Lord, saith the sinner, spare me but this 
once, raise me but this once. Indeed I have 
been a barren professor, and have stood to no 
purpose at all in thy vineyard. But spare, oh 
spare this one time, I beseech thee, and I will 
be better. Away, away ! you will not : I have 
tried you these three years already ; you are 
naught; if I should recover you again, you 
would be as bad as you were before. (And all 
this talk is while death stands by,) The sin- 
ner cries again: Good Lord, try me this once, 
let me get up again this once, and see if I do 
not mend. But will you promise me to mend? 
Yes indeed, Lord, and vow it too ; I will never 
be so bad again, I will be better. Well, saith 
God, death, let this professor alone for this time ; 
I will try him awhile longer ; he hath promised, 
he hath vowed that he will mend his ways. 
It may be he will mind to keep his promises. 
Vows are solemn things ; it may be he may 
fear to break his vows. Arise from off thy 
bed. And now God lays down his axe. At 
this the poor creature is very thankful, praises 
God, and fawns upon him, shows as if he did 
it heartily, and calls to others to thank him 
too. He therefore riseth, as one would think, 
to be a new creature indeed. But by that he 
hath put on his clothes, is come down from his 
bed, and ventured into the yard or shop, and 
there sees how all things are gone to sixes and 
sevens, he begins to have second thoughts, and 
says to his folks, What have you all been do- 
ing? How are all things out of order ! Iam, 
I cannot tell what, behindhand. One may 
see, if a man be but a little to a side, that you 
have neither wisdom nor prudence to order 
things. And now, instead of seeking to spend 
the rest of his time to God, he doubleth his 
diligence after this world. Alas ! all must not 
be lost, we must have provident care. And 



648 



BUNYAN'S COMPLETE WORKS. 



thus, quite forgetting the sorrows of death, the 
pains of hell, the promises and vows which he 
made to God to be better, because judgment 
was not (now) speedily executed, therefore the 
heart of this poor creature is fully set in him 
to do evil. 

These things proving ineffectual, God takes 
hold of his axe again, sends death to a wife, 
to a child, to his cattle. ("Your young men 
have I slain, and taken away your horses.") I 
will blast him, cross him, disappoint him, and 
cast him down, and will set myself against him 
in all that he putteth his hand unto. At this 
the poor barren professor cries out again, Lord, 
I have sinned ; spare me once more, I beseech 
thee. Oh take not away the desire of mine 
eyes, spare my children, bless me in my la- 
bours, and I will mend and be better. No, 
saith God ; you lied to me last time ; I will 
trust you in this no longer; and withal he 
tumbleth the wife, the child, the estate into a 
grave, and then returns to his place till this 
professor more unfeignedly acknowledgeth his 
offence. 

At this the poor creature is afflicted and dis- 
tressed, rends his clothes, and begins to call 
the breaking of his promise and vows to mind; 
he mourns and prays, and like Ahab awhile 
walks softly at the remembrance of the justice 
of the hand of God upon him. And now he 
renews his promises : Lord, try me this one 
time more ; take off thy hand and see ; they go 
far that never turn. Well, God spareth him 
again, sets down his axe again. " Many times 
he did deliver them, but they provoked him 
with their counsels, and were brought low for 
their iniquities." Now they seem to be thank- 
ful again, and are as if they were resolved to 
be godly indeed. Now they read, they pray, 
they go to meetings, and seem to be serious a 
pretty while, but at last they forget. Their 
lusts prick them, suitable temptations present 
themselves. Wherefore they turn to their own 
crooked ways again. " When he slew them, 
then they sought him, and returned early after 
God ; nevertheless they did flatter him with 
their mouth, and lied unto him with their 
tongue." 

Yet again the Lord will not leave this pro- 
fessor, but will take up his axe again, and will 
put him under a more heart-searching minis- 
try — a ministry that shall search him and turn 
him over and over ; a ministry that shall meet 
with him as Elijah met with Ahab in all his 
acts of wickedness, (and now the axe is laid to 
.the roots of the trees.) Besides, this ministry 



doth not only search the heart, but presenteth 
the sinner with the golden rays of the glorious 
gospel ; now is Christ Jesus set forth evidently ; 
now is grace displayed sweetly ; now, now are 
the promises broken like boxes of ointment, to 
the perfuming of the whole room. But, alas ! 
there is yet no fruit on this fig tree. While 
his heart is searching, he wrangles ; while the 
glorious grace of the gospel is unveiling, this 
professor wags and is wanton ; gathers up some 
scraps thereof ; " tastes the good word of God, 
and the power of the world to come ; drinketh 
in the rain that comes oft upon him," but 
bringeth not forth fruit meet for Him whose 
gospel it is ; takes no heed to walk in the law 
of the Lord God of Israel with all his heart, 
but counteth that the glory of the gospel con- 
sisteth in talk and show, and that our obe- 
dience thereto is a matter of speculation — that 
good works lie in good words, and if they can 
finely talk they think they bravely please God. 
They think the kingdom of God consisteth 
only in word, not in power ; and thus proveth 
ineffectual this fourth means also. 

Well, now the axe begins to be heaved 
higher, for now indeed God is ready to smite 
the sinner ; yet before he will strike the stroke 
he will try one way more at last, and, if that 
misseth, down goes the fig tree. Now this last 
way is to tug and strive with this professor by 
his Spirit. Wherefore the Spirit of the Lord 
is now come to him, but not always to strive 
with man ; yet awhile he will strive with him, 
he will awaken, he will convince, he will call 
to remembrance former sins, former judgments, 
the breach of former vows and promises, the 
misspending of former days ; he will also pre- 
sent persuasive arguments, encouraging prom- 
ises, dreadful judgments, the shortness of time 
to repent in, and that there is hope if he come. 
Further, he will show him the certainty of 
death and of the judgment to come; yea, he 
will pull and strive with this sinner ; but be- 
hold the mischief now lies here — here is tug- 
ging and striving on both sides. The Spirit 
convinces, the man turns a deaf ear to God ; 
the Spirit saith, Receive my instruction and 
live, but the man pulls away his shoulder; the 
Spirit shows him whither he is going, but the 
man closeth his eyes against it ; the Spirit of- 
fereth violence, the man strives and resists; 
they have done despite unto the Spirit of 
grace. The Spirit parley eth the second time, 
and urgeth reasons of a new n.jature, but the 
sinner answereth, No, I have loved strangers, 
and after them I will go. At this God's fury 



THE BARREN FIG TREE. 



649 



comes up into his face ; now he comes out of 
his holy place and is terrible ; now he sweareth 
in his wrath they shall never enter into his 
rest. I exercised towards you my patience, 
yet you have not turned unto me, saith the 
Lord. I smote you in your person, in your re- 
lations, in your estate, yet you have not re- 
turned unto me, saith the Lord. In thy filthi- 
ness is lewdness : because I have purged thee, 
and thou wast not purged, thou shalt not be 
purged from thy filthiness any more till I 
cause my fury to rest upon thee. Cut it down ; 
why doth it cumber the ground? 

The second sign that such a professor is 
almost (if not quite) past grace is, when God 
hath given him over or lets him alone, and 
suffers him to do anything, and that without 
control — helpeth him not either in works of 
holiness or in straits and difficulties ; "Ephraim 
is joined to idols, let him alone." " Woe be to 
them when I depart from them ! I will laugh 
at their calamities, and mock when their fear 
cometh." 

Barren fig tree, thou hast heretofore been 
digged about, and dunged ; God's mattock hath 
heretofore been at thy roots : gospel dung hath 
heretofore been applied to thee; thou hast 
heretofore been striven with, convinced, awa- 
kened, made to taste and see, and cry, Oh the 
blessedness ! Thou hast heretofore been met 
with under the word ; thy heart hath melted, 
thy spirit hath fallen, thy soul hath trembled, 
and thou hast felt something of the power of 
the gospel. But thou hast sinned, thou hast 
provoked the eyes of his glory, thy iniquity is 
found to be hateful, and now perhaps God 
hath left thee, given thee up and lets thee 
alone. 

Heretofore thou wast tender ; thy conscience 
startled at the temptation to wickedness, for 
thou wert taken off from the pollution of the 
world through the knowledge of our Lord and 
Saviour Jesus Christ ; but that very vomit that 
once thou wert turned from, now thou lappest 
up (with the dog in the proverb) again, and 
that very mire that once thou seemedst to be 
washed from, in that very mire thou now art 
tumbling afresh. 

But, to particularize, there are three signs of 
a man's being given over of God : 

1. When he is let alone in sinning, when 
the reins of his lusts are loosed, and he given 
up to them. "And even as they did not like 
to retain God in their knowledge, God gave 
them over to a reprobate mind, to do those 
things which are not convenient, being filled 



with all unrighteousness." Scest thou a man 
that heretofore had the knowledge of God, and 
that had some awe of Majesty upon him — I 
say, seest thou such an one, sporting himself 
in his own deceivings, "turning the grace of 
our God into lasciviousness, and walking after 
his own ungodly lusts? His judgment now of 
a long time lingereth not, and his damnation 
slumbereth not." Dost thou hear, barren pro- 
fessor. It is astonishing to see how those that 
once seemed sons of the morning, and were 
making preparations for eternal life, now, at 
last, for the rottenness of their hearts, by the 
just judgment of God, to be permitted, being 
past feeling, " to give themselves over unto 
lasciviousness, to work all un cleanness with 
greediness." A great number of such were in 
the first gospel days ; against whom Peter and 
Jude couple them with the fallen angels, and 
John forbids that prayer be made for them, be- 
cause that is happened unto them that hath 
happened to the fallen angels that fell — " who, 
forsaking their first estate, and for leaving 
their own habitation, are reserved in chains 
under everlasting darkness, unto the judgment 
of the great day." Barren fig tree, dost thou 
hear? 

1. These are beyond all mercy. 

2. These are beyond all promises. 

3. These are beyond all hopes of repentance. 

4. These have no intercessor, nor any more 
share in a sacrifice for sin. 

5. For these there remains nothing but a 
fearful looking-for of judgment. 

1. Wherefore these are the true fugitives 
and vagabonds, that, being left of God, of 
Christ, of grace, and of the promise, and be- 
yond all hope, wander and straggle to and fro, 
even as the devil, their associate, till the time 
shall come to die or until they descend in bat- 
tle and perish. 

2. Wherefore they are let alone in hearing. 
If these at any time come under the word, 
there is for them no God, no savour of the 
means of grace, no stirrings of heart, no pity 
for themselves, no love to their own salvation. 
Let them look on this hand or that, there they 
see such effects of the word in others as pro- 
duceth signs of repentance and love to God and 
his Christ. These men only have their backs 
bowed down alway ; these men have only the 
spirit of slumber, eyes that they should not 
see, and ears that they should not hear, to this 
very day. Wherefore as they go to the place 
of the Holy, so they come from the place of 
the Holy, and soon are forgotten in the place 



650 



BUNYAN'S COMPLETE WORKS. 



where they so did ; only they reap this damage, 
" they treasure up wrath against the day of 
wrath and revelation of the righteous judg- 
ment of God." Look to it, barren professor. 

3. If he be visited after the common way of 
mankind, either with sickness, distress, or any 
kind of calamity, still no God appeareth, no 
sanctifying hand of God, no special mercy is 
mixed with the affliction. But he falls sick 
and grows well like the beast, or is under dis- 
tress as Saul, who, when he was engaged by 
the Philistines, was forsaken and left of God. 
" And the Philistines gathered themselves to- 
gether, and came and pitched in Shunem, and 
Saul gathered all Israel together, and they 
pitched in Gilboa. And when Saul saw the 
host of the Philistines, he was afraid and his 
heart greatly trembled. And when Saul in- 
quired of the Lord, the Lord answered him no 
more, neither by dreams, nor by Urim, nor by 
prophets." The Lord answered him no more; 
he had done with him, cast him off, and re- 
jected him, and left him to stand and fall with 
his sins by himself. But of this more in the 
conclusion ; therefore I here forbear. 

These men may go whither they will, do 
what they will ; they may range from opinion 
to opinion, from notion to notion, from sect to 
sect, but are steadfast nowhere ; they are left 
to their own uncertainties, they have not grace 
to establish their hearts ; and though some of 
them have boasted themselves of this liberty, 
yet Jude calls them wandering stars, to whom 
is reserved the blackness of darkness for ever. 
They are left, as I told you before, to be fugi- 
tives and vagabonds on the earth, to wander 
everywhere, but to abide nowhere, until they 
shall descend to their own place with Cain and 
Judas, men of the same fate with themselves. 

A third sign that such a professor is quite 
past grace is, when his heart is grown so hard, 
so stony, and impenetrable that nothing will 
pierce it. Barren fig tree, dost thou consider? 
A hard and impenitent heart is the curse of 
God. A heart that cannot repent is instead of 
all plagues at once ; and hence it is that God 
said of Pharaoh, when he spake of delivering 
him up in the greatness of his anger, " I will 
at this time," saith he, " send all my plagues 
upon thy heart." 

To some men that have grievously sinned 
under a profession of the gospel, God giveth 
this token of his displeasure : they are denied 
the power of repentance, their heart is bound, 
they cannot repent ; it is impossible that they 
should ever repent should they live a thousand 



years. It is impossible for those fallaways to 
be renewed again unto repentance, seeing they 
crucify to themselves the Son of God afresh, 
and put him to open shame. Now, to have 
the heart so hardened, so judicially hardened, 
this is as a bar put in by the Lord God against 
the salvation of this sinner. This was the 
burden of Spira's complaint : I cannot do it ; 
oh now I cannot do it. 

This man sees what he hath done, what 
should help him, and what will become of 
him, yet he cannot repent ; he pulled away his 
shoulder before, he shut up his eyes before, 
and in that very posture God left him, and so 
he stands to this very day. I have had a 
fancy that Lot's wife, when she was turned 
into a pillar of salt, stood yet looking over her 
shoulder, or else with her face towards Sodom ; 
as the judgment caught her, so it bound her, 
and left her a monument of God's anger to 
after generations. 

We read of some that are seared with a hot 
iron, and that are past feeling, for so seared 
persons in seared parts are : their conscience is 
seared. The conscience is the thing that must 
be touched with feeling, fear, and remorse if 
any good be done to those whose conscience is 
worse than that— that is, fast asleep in sin. 
For that conscience that is fast asleep may yet 
be effectually awakened and saved, but that 
conscience that is seared, dried, as it were, into 
a cinder, can never have sense, feeling, or the 
least regret in this world. Barren fig tree, 
hearken! — judicial hardening is dreadful. 
There is a difference betwixt that hardness of 
heart that is incident to all men, and that 
which comes upon some as a special judgment 
of God. And although all kind of hardness 
of heart, in some sense, may be called a judg- 
ment, yet to be hardened with this second 
kind is a judgment peculiar only to them that 
perish — a hardness that is sent as a punish- 
ment for the abuse of light received, for a re- 
ward of apostacy. 

This judicial hardness is discovered from 
that which is incident to all men in these par- 
ticulars : 

1. It is a hardness that comes after some 
great light received, because of some great sin 
committed against that light and the grace 
that gave it — such hardness as Pharaoh had 
after the Lord had wrought wonderously be- 
fore him; such hardness as the Gentiles had — 
a hardness which darkened the heart, a hard- 
ness which made their minds reprobate. This 
hardness is also the same with that the He- 



THE BARREN FIG TREE. 



651 



brews are cautioned to beware of— a hardness 
that is caused by unbelief and a departing 
from the living God; a hardness completed 
through the deceitfulness of sin ; such as that 
in the provocation, of whom God sware that 
they should not enter into his rest. It was 
this kind of darkness also that both Cain and 
Ishmael and Esau were hardened with after 
they had committed their great transgressions. 

2. It is the greatest kind of hardness, and 
hence they are said to be harder than a rock 
or than adamant— that is, harder than flint; 
so hard that nothing can enter. 

3. It is a hardness given in much anger, and 
to bind the soul up in an impossibility of re- 
pentance. 

4. It is a hardness, therefore, which is incu- 
rable, of which a man must die and be damned. 
Barren professor, hearken to this. 

A fourth sign that such a professor is quite 
past grace is when he fortifies his hard heart 
against the tenor of God's word. This is 
called hardening themselves against God, and 
turning of the Spirit against him; as thus, 
when after a profession of faith in the Lord 
Jesus, and of the doctrine that is according to 
godliness, they shall embolden themselves in 
courses of sin by promising themselves that 
they shall have life and salvation notwith- 
standing. Barren professor, hearken to this. 
This man is called a root that beareth gall and 
wormwood, or a poisonous herb — such an one 
as is abominated of God, yea, the abhorred of 
his soul. For this man saith, I shall have 
peace, though I walk in the imagination or 
stubbornness of my heart, to add drunkenness 
to thirst — an opinion fiat against the whole 
word of God, yea, against the very nature of 
God himself. Wherefore he adds, " Then the 
anger of the Lord, and his jealousy, shall 
smoke against that man, and all the curses 
that are written in God's book shall lie upon 
him, and God shall blot out his name from 
under heaven." 

Yea, that man shall not fail to be effectually 
destroyed, saith the text. "The Lord shall 
separate that man unto evil, out of all the 
tribes of Israel, according to all the curses of 
the covenant." 

He shall separate him unto evil; he shall 
give him up, he shall leave him to his heart ; 
he shall separate him to that or those that will 
assuredly be too hard for him. 

Now this judgment is much effected when 
God hath given a man up unto Satan, and 
hath given Satan leave, without fail, to com- 



plete his destruction — I say, when God hath 
given Satan leave effectually to complete his 
destruction ; for all that are delivered up unto 
Satan have not and do not come to this end. 
But that is the man whom God shall separate 
to evil, and shall leave in the hands of Satan, 
to complete without fail his destruction. 

Thus he served Ahab, a man that sold him- 
self to work wickedness in the sight of the 
Lord. "And the Lord said, Who shall per- 
suade Ahab, that he may go up and fall at 
Ramoth-gilead? And one said on this man- 
ner, and another said on that manner; and 
there came forth a spirit and stood before the 
Lord, and said, I will persuade him. And the 
Lord said unto him, Wherewith? And he 
said, I will go forth and be a lying spirit in 
the mouth of all his prophets. And he said, 
Thou shalt persuade him, and prevail also ; go 
forth and do so." Thou shalt persuade him, 
and prevail : do thy will, I leave him in thine 
hand, go forth, and do so. 

Wherefore in these judgments the Lord 
doth much concern himself for the manage- 
ment thereof, because of the provocation 
wherewith they have provoked him. This 
is the man whose ruin he contriveth, and 
bringeth to pass by his own contrivance. " I 
will choose their delusions for them; I will 
bring their fears upon them." I will choose 
their devices or the wickedness that their 
hearts are contriving. I, even I, will cause 
them to be accepted of and delightful to them. 
But who are they that must thus be seared? 
Why, those among professors that have chosen 
their own ways, those whose soul delighteth in 
their abominations. 

Because they receive not the love of the 
truth, that they might be saved, for this cause 
God shall send them strong delusions, that 
they should believe a lie, that they all might 
be damned who believed not the truth, but 
had pleasure in unrighteousness. 

"God shall send them." It is a great word. 
Yea, God shall send them strong delusions — 
delusions that shall do, that shall make them 
believe a lie. Why so? " That they all might 
be damned, every one of them who believed not 
the truth, but had pleasure in unrighteous- 
ness." 

There is nothing more provoking to the 
Lord than for a man to promise when God 
threateneth ; for a man to be light of conceit 
that he shall be safe, and yet to be more wicked 
than in former days. This man's soul abhor- 
reth the truth of God; no marvel, therefore, 



652 



BUNYAN'S COMPLETE WORKS. 



if God's soul abhorreth him : he hath invented 
a way contrary to God, to bring about his own 
salvation; no marvel, therefore, if God invent 
a way to bring about this man's damnation ; 
and seeing that these rebels are at this point, 
we shall have peace ; God will see whose word 
shall stand, his or theirs. 

A fifth sign of a man being past grace is 
when he shall at this scoff, and inwardly grin, 
and fret against the Lord, secretly purposing 
to continue his course and put all to the ven- 
ture, despising the messengers of the Lord. 
" He that despised Moses's law died without 
mercy ; of how much sorer punishment, sup- 
pose ye, shall he be thought worthy who hath 
trodden under foot the Son of God !" &c. 

Wherefore against these despisers God hath 
set himself, and foretold that they shall not 
believe, but perish. "Behold, ye despisers, 
and wonder and perish ; for I work a work in 
your days which ye shall in nowise believe, 
though a man declare it unto you." 

Thus far we have treated of the barren fig 
tree or fruitless professor, with some signs to 
know him by, whereto is added also some signs 
of one who neither will nor can, by any means, 
be fruitful, but they must miserably perish. 
Now being come to the time of execution, I 
shall speak a word to that also : " After that; 
thou shalt cut it down." Christ at last turns 
the barren fig tree over to the justice of God, 
shakes his hands off him, and gives him up to 
the fire for his unprofitableness. 

After that thou shalt cut it down. 
Two things are here to be considered : 

1. The executioner; thou, the great, the 
dreadful, the eternal God. These words, 
therefore, as I have already said, signify that 
Christ the Mediator, through whom alone sal- 
vation comes, and by whom alone execution 
hath been deferred, now giveth up the soul,; 
forbears to speak one syllable more for him, 
or to do the least act of grace further to try 
for his recovery, but delivereth him up to that 
fearful dispensation, to fall into the hand of 
the living God." 

2. The second to be considered is, the in- 
strument by which this execution is done, and 
that is death, compared here to an axe ; and 
forasmuch as the tree is not felled at one blow, 
therefore the strokes are here continued till 
all the blows be struck at it that are requisite 
for its felling, for now cutting time and cutting 
work is come; cutting must be his portion till 
he be cut down. " After that thou shalt cut it 



down." Death, I say, is the axe, which God 
often useth, therewith to take the barren fisr 
tree out of the vineyard, out of a profession, 
and also out of the world at once. But this 
axe is now new ground; it cometh well edged to 
the roots of this barren fig tree. It hath been 
whetted by sin, by the law, and by a formal 
profession, and therefore must and will make 
deep gashes, not only in the natural life, but 
in the heart and conscience also of this pro- 
fessor. " The wages of sin is death, the sting 
of death is sin." Wherefore death comes not 
to this man as he doth to saints, muzzled or 
without his sting, but with open mouth, in all 
his strength; yea, he sends his first-born, 
which is guilt, to devour his strength and to 
bring him to the king of terrors. 

But to give you, in a few particulars, the 
manner of this man's dying. 

1. Now he hath his fruitless fruit beleaguer 
him round his bed, together with all the bands 
and legions of his other wickedness. His own 
iniquities shall take the wicked himself, and 
he shall be holden in the cords of his sins. 

2. Now some terrible discovery of God is 
made out unto him, to the perplexing and ter- 
rifying of his guilty conscience. God shall 
cast upon him and not spare, and he shall be 
afraid of that which is high. 

3. The dark entry he is to go through will 
be a sore amazement to him ; " for fear shall 
be in the way ;" yea, terrors will take hold on 
him when he shall see the yawning jaws of 
death to gape upon him, and the doors of the 
shadow of death open to give him passage out 
of the world. Now, who will meet me in this 
dark entry ? How shall I pass through this 
dark entry into another world ? 

4. For by reason of guilt and a shaking con- 
science his life will hang in continual doubt 
before him, and he shall be afraid day and 
night, and shall have no assurance of his 
life. 

5. Now also want will come up against him; 
it will come up like an armed man. This is a 
terrible army to him that is graceless in heart 
and fruitless in life. This want will contin- 
ually cry in thy ears, Here is a new birth 
wanting, a new heart and a new spirit want- 
ing; here is faith wanting, here is love and 
repentance wanting, here is the fear of God 
wanting, and a good conversation. "Thou 
art weighed in the balance, and art found 
wanting." 

6. Together with these standeth by the com- 
panions of death, death and hell, death and 



THE BARREN FIG TREE. 



653 



devils, death and endless torment in the ever- 
lasting flames of devouring fire. When God 
shall come up unto the people he will invade 
them with his troops. 

But how will this man die? Can his heart 
now endure or can his hands be made strong? 

1. God, and Christ, and pity have left him. 
Sin against light, against mercy, and the long- 
suffering of God is come up against him ; his 
hope and confidence now is dying by him, and 
his conscience totters and shakes continually 
within him. 

2. Death is at work, cutting of him down, 
hewing both bark and heart, both body and 
soul asunder : the man groans, but death hears 
him not: he looks ghastly, carefully, deject- 
edly ; he sighs, he sweats, he trembles, death 
matters nothing. 

3. Fearful cogitations haunt him, misgiv- 
ings, direful apprehensions of God terrify him. 
Now he hath time to think what the loss of 
heaven will be, and what the torments of hell 
will be; now he looks no way but he is 
frighted. 

4. Now would he live, but may not; he 
would live, though it were but the life of a 



bedrid man, but must not. He that cuts him 
down sways him as the feller of wood sways 
the tottering tree, now this way, then that ; 
at last a root breaks, an heart-string, an eye- 
string snaps asunder. 

5. And now, could the soul be annihilated 
or brought to nothing, how happy Avould it 
count itself! But it sees that may not be. 
Wherefore it is put to a wonderful strait ; stay 
in the body it may not, go out of the body it 
dares not. Life is going, the blood settles in 
the flesh, and the lungs being no more able to 
draw breath through the nostrils, at last out 
goes the weary, trembling soul, who is imme- 
diately seized by devils, w 7 ho lay lurking in 
every hole in the chamber for that very pur- 
pose. His friends take care of the body, wrap 
it up in the sheet or coffin, but the soul is out 
of their thought and reach, going down to the 
chambers of death. 

I had thought to have enlarged, but I for- 
bear. God, who teaches man to profit, bless 
this brief and plain discourse to thy soul w T ho 
yet standest a professor in the land of the 
living, amongst the trees of his garden ! 
Amen. 



A DISCOURSE ON PRAYER: 



WHEREIN ARE BRIEFLY DISCOVERED — 

I. WHAT PRAYER IS.— II. WHAT IT IS TO PRAY WITH THE SPIRIT.— III. WHAT IT IS 
TO PRAY WITH THE SPIRIT, AND WITH THE UNDERSTANDING ALSO. 



For we know not what we should pray for as we ought; only the Spirit helpeth our infirmities. — Rom. viii. 26. 
I will pray with the Spirit, and I will pray with the understanding also. — 1 Cor. xiv. 15. 



Prayer is an ordinance of God, and that to 
be used both in public and private ; yea, such 
an ordinance as brings those that have the 
spirit of supplication into great familiarity 
with God ; and is also so prevalent an action 
that it getteth of God, both for the person 
that prayeth and for them that are prayed for, 
great things. It is the opener of the heart to 
God, and a means by which the soul, though 
empty, is filled. By prayer the Christian can 
open his heart to God as to a friend, and ob- 
tain fresh testimony of God's friendship to 
him. I might spend many words in distin- 
guishing between public and private prayer, 
as also between that in the heart and that 
with the vocal voice. Something also might 
be spoken to distinguish between the gifts 
and graces of prayers ; but, eschewing this 
method, my business shall be at this time 
only to show you the very heart of prayer, 
without which all your lifting up both of 
hands and eyes and voices will be to no pur- 
pose at all. "I will pray with the Spirit." 

The method that I shall go on in at this 
time shall be — 1. To show you what true 
prayer is ; 2. To show you what it is to pray 
with the Spirit ; 3. What it is to pray with 
the Spirit and understanding also ; and so, 4. 
To make some short use and application of 
what shall be spoken. 

I. What prayer is. 

Prayer is a sincere, sensible, affectionate 
pouring out of the heart or soul to God, 
through Christ, in the strength and assist- 
ance of the Holy Spirit, for such things as 
God hath promised or according to the word, 
for the good of the Church, with submission, 
in faith, to the will of God. 



In this description are these seven things : 
1. It is sincere ; 2. A sensible ; 3. An affec- 
tionate pouring out of the soul to God, 
through Christ ; 4. By the strength or assist- 
ance of the Spirit ; 5. For such things as God 
hath promised, or according to his word ; 6. 
For the good of the Church ; 7. With sub- 
mission in faith to the will of God. 

1. For the first of these, it is a sincere pour- 
ing out of the soul to God. Sincerity is such 
a grace as runs through all the graces of God 
in us, and through all the actings of a Chris- 
tian, and hath the sway in them too, or else 
their actings are not any thing regarded of 
God, and so of and in prayer, of which par- 
ticularly David speaks when he mentions 
prayer : " I cried unto the Lord with my 
mouth, and he was extolled with my tongue. 
If I regard iniquity in my heart, the Lord 
will not hear my prayer." Part of the exer- 
cise of prayer is sincerity, without which God 
looks not upon it as prayer in a good sense: 
" Then shall you seek and find me, when you 
shall search for me with your whole heart." 
The want of this made the Lord reject their 
prayers in Hosea vii. 14, where he saith, 
" They have not cried unto me with their 
heart (that is, in sincerity) when they howled 
upon their beds." But for a pretence, for a 
show in hypocrisy, to be seen of men and ap- 
plauded for the same, they pray. Sincerity 
was that which Christ commended in Na- 
thaniel when he was under the fig tree, " Be- 
hold an Israelite indeed, in whom there is no 
guile." Probably this good man was pouring 
out of his soul to God in prayer under the fig 
tree, and that in a sincere and unfeigned 
spirit before the Lord. The prayer that hath 

655 



656 



BUNYAN'S COMPLETE WORKS. 



this in it as one of the principal ingredients 
is the prayer that God looks at. Thus, " the 
prayer of the upright is his delight." 

And why must sincerity be one of the essen- 
tials of prayer which is accepted of God, but 
because sincerity carries the soul in all sim- 
plicity to open its heart to God, and to tell 
him the case plainly, without equivocation ; to 
condemn itself plainly, without dissembling ; 
to cry to God heartily, without compliment- 
ing : " I have surely heard Ephraim bemoan- 
ing himself thus, Thou hast chastised me, and 
I was chastised, as a bullock unaccustomed to 
the yoke ?" Sincerity is the same in a corner 
alone as it is before the face of all the world. 
It knows not how to wear two vizards — one 
for an appearance before men, and another 
for a short snatch in a corner; but it must 
have God, and be with him in the duty of 
prayer. It is not a lip-labour that it doth re- 
gard, for it is the heart that God looks at, 
and that which prayer comes from, if it 
be that prayer which is accompanied with 
sincerity. 

2. It is a sincere and sensible pouring out of 
the heart or soul. It is not, as many take it 
to be, even a few babbling, prating, compli- 
mentary expressions, but a sensible feeling 
there is in the heart. Prayer hath in it a sen- 
sibleness of divers things ; sometimes sense of 
sin, sometimes of mercy received, sometimes 
of the readiness of God to give mercy, &c. 

(1.) A sense of the want of mercy by reason 
of the danger of sin. The soul, I say, feels, 
and from feeling sighs, groans, and breaks at 
the heart ; for right prayer bubbleth out of the 
heart when it is overpressed with grief and bit- 
terness, as blood is forced out of the flesh by 
reason of some heavy burden that lieth upon 
it. David roars, cries, weeps, faints at heart, 
fails at the eyes, loseth his moisture, &c. Hez- 
ekiah mourns like a dove ; Ephraim bemoans 
himself; Peter weeps bitterly; Christ hath 
strong cryings and tears ; and all this from a 
sense of the justice of God, the guilt of sin, 
the pains of hell and destruction. " The sor- 
rows of death compassed me about, the pains 
of hell gat hold upon me, and I found trouble 
and sorrow. Then cried I unto the Lord." 
And in another place, "My sore ran in the 
night." Again, " I am bowed down greatly ; 
I go mourning all the day long." In all these 
instances, and in hundreds more that might be 
named, you may see that prayer carrieth in it 
a sensible, feeling disposition, and that first 
from a sense of sin. 



(2.) Sometimes there is a sweet sense of mercy 
received — encouraging, comforting, strength- 
ening, enlivening, enlightening mercy, &c. 
Thus David pours out his soul to bless and 
praise and admire the great God for his loving- 
kindness to such poor vile wretches : " Bless 
the Lord, O my soul, and all that is within 
me, bless his holy name. Bless the Lord, O 
my soul, and forget not all his benefits ; who 
forgiveth all thine iniquities, who healeth all 
thy diseases, and crowneth thee with loving- 
kindness and tender mercies ; who redeemeth 
thy life from destruction, who satisfieth thy 
mouth with good things, so that thy youth is 
renewed as the eagle's." And thus is the 
prayer of saints sometimes turned into praise 
and thanksgiving, and yet are prayers still. 
This is a mystery ; God's people pray with 
their praises, as it is written, "Be careful for 
nothing, but in every thing, by prayer, with 
supplication and thanksgiving, let your re- 
quests be made known to God." A sensible 
thanksgiving for mercy received is a mighty 
prayer in the sight of God; it prevails with 
him unspeakably. 

(8.) In prayer there is sometimes in the soul 
a sense of mercy to be received. This again 
sets the soul all on a flame : " Thou, Lord 
God, (said David,) hast revealed to thy ser- 
vant, saying, I will build thee an house ; there- 
fore hath thy servant found in his heart to 
pray unto thee." This provoked Jacob, David, 
Daniel, with others, even to a sense of mercies 
to be received ; which caused them, not by fits 
and. starts, nor yet in a foolish, frothy way, to 
babble over a few words written in a paper, 
but mightily, fervently, and continually to 
groan out their conditions before the Lord, as 
being sensible — sensible, I say — of their wants, 
their misery, and the willingness of God to 
show mercy. 

A good sense of sin and the wrath of God, 
with some encouragement from God to come 
unto him, is a better common prayer-book 
than that which is taken out of the papistical 
mass-book, being the scraps and fragments of 
the devices of some popes, some friars, and I 
wot not what. 

3. Prayer is a sincere, sensible, and affec- 
tionate pouring out of the soul to God. Oh 
the heat, strength, life, vigour, and affection 
that is in right prayer ! " As the hart pant- 
eth after the water-brooks, so longeth my soul 
after thee, O God. I have longed for thy pre- 
cepts ; I have longed after thy salvation. My 
soul longeth, yea, fainteth, for the courts of the 



A DISCOURSE 

Lord ; my heart and my flesh crieth out for 
the living God. My soul breaketh for the 
longing that it hath unto thy judgments at all 
times." Mark ye here, " My soul longeth ; " it 
Longethj &c. Oh what affection is here discov- 
ered in prayer ! The like you have in Daniel : 
" Lord, hear ; Lord, forgive ; O Lord, heark- 
en and do ; defer not for thy name's sake, my 
God." Every syllable carrieth a mighty ve- 
hemency in it. This is called the fervent or 
the working prayer by James. And so again : 
" And being in an agony, he prayed more earn- 
estly," or had his affections more and more 
drawn out after God for his helping hand. Oh 
how wide are the most of men with their pray- 
ers from this prayer — that is, prayer in God's 
account ! Alas ! the greatest part of men make 
no conscience at all of the duty ; and as for 
them that do, it is to be feared that many of 
them are very great strangers to a sincere, sen- 
sible, and affectionate pouring out their hearts 
or souls to God, but even content themselves 
with a little lip-labour and bodily exercise, 
mumbling over a few imaginary prayers. 
When the affections are indeed engaged in 
prayer, then the whole man is engaged, and 
that in such sort that the soul will spend itself 
to nothing, as it were, rather than it will go 
without that good desired, even communion 
and solace with Christ. And hence it is that 
the saints have spent their strength and lost 
their lives, rather than go without the blessing. 

All this is too evident by the ignorance, pro- 
faneness, and spirit of envy that reigns in the 
hearts of those men that are so hot for the 
forms and not the power of praying. Scarce 
one of forty among them know what it is to 
be born again, to have communion with the 
Father through the Son, to feel the power of 
grace sanctifying their hearts; but, for all 
their prayers, they still lived cursed, drunken, 
whorish, and abominable lives, full of malice, 
envy, deceit, persecuting of the dear children 
of God. Oh what a dreadful after-clap is com- 
ing upon them ! which all their hypocritical 
assembling themselves together, with all their 
prayers, shall never be able to help them 
against or shelter them from. 

Again, it is a pouring out of the heart or 
soul. There is in prayer an unbosoming of a 
man's self, an opening of the heart to God, an 
affectionate pouring out of the soul in requests, 
sighs, and groans : " All my desires are before 
thee, (saith David,) my groanings are not hid 
from thee." And again, "My soul thirsteth 
for God, even for the living God. When shall 
42 



ON PRAYER. 657 

I come and appear before God? When I re- 
member these things, I pour out my soul in 
me." Mark, "I pour out my soul!" It is an 
expression signifying that in prayer there 
goeth the very life and whole strength to God. 
As in another place : " Trust in him at all 
times, ye people ; pour out your hearts before 
him.". This is the prayer to which the prom- 
ise is made for the delivering of a poor creature 
out of captivity and thraldom. If from thence 
thou shalt seek the Lord, thou shalt find him 
if thou seekest him "with all thy heart and 
with all thy soul." 

Again, it is a pouring out of the heart or 
soul to God. This showeth also the excellency 
of the spirit of prayer : it is the great God to 
which it retires : " AVhen shall I come and ap- 
pear before God?" And it argueth that the 
soul that thus prayeth indeed sees an empti- 
ness in all things under heaven — that in God 
alone there is rest and satisfaction for the soul. 
Now she that is a widow and desolate trusteth 
in God. So saith David, " In thee, O Lord, 
do I put my trust ; let me never be put to con- 
fusion. Deliver me in thy righteousness, and 
cause me to escape ; incline thine ear to me, 
and save me. Be thou my strong habitation, 
whereunto I may continually resort. For thou 
art my rock and my fortress ; deliver me, O 
God, out of the hand of the unrighteous and 
cruel man ; for thou art my hope, Lord my 
God, thou art my trust from my youth." 
Many in a wording way speak of God, but a 
right prayer makes God his hope, stay, and all. 
Eight prayers see nothing substantial and 
worth the looking after but God. And that 
(as I said before) they do in a sincere, sensible, 
and affectionate way. 

Again, it is a sincere, sensible, affectionate 
pouring out of the heart or soul to God, through 
Christ. This through Christ must needs be 
added, or else it is to be questioned whether it 
be prayer, though in appearance it be never so 
eminent and eloquent. 

Christ is the way through whom the soul 
hath admittance to God, and without whom it 
is impossible that so much as one desire should 
come into the ears of the Lord of Sabaoth : " If 
you ask anything in my name, whatsoever you 
ask the Father in my name, I will do it." 
This was Daniel's way in praying for the 
people of God ; he did it in the name of Christ : 
" Now therefore, our God ! hear the prayer 
of thy servant, and his supplications, and cause 
thy face to shine upon thy sanctuary that is 
desolate, for the Lord's sake." And so David, 



658 



BUNYAN'S COMPLETE WORKS. 



" For thy name sake (that is, for thy Christ's 
sake) pardon mine iniquity, 1 for it is great." 
But now it is not every one that maketh men- 
tion of Christ's name in prayer that doth in- 
deed and in truth effectually pray to God in 
the name of Christ or through him. This 
coming to God through Christ is the hardest 
part that is found in prayer. A man may 
more easily he sensible of his works, ay, and 
sincerely too desire mercy, and yet not be able 
to come to God by Christ. That man that 
comes to God by Christ must first have the 
knowledge of him, for he that comes to God 
must believe that he is. And so he that comes 
to God through Christ must be enabled to 
know Christ: "Lord, (saith Moses,) show me 
thy way, that I may know thee." 

This Christ none but the Father can reveal. 
And to come through Christ is for the soul to 
be enabled of God to shroud itself under the 
shadow of the Lord Jesus, as a man shroudeth 
himself under a thing for safeguard. Hence 
it is that David so often terms Christ his shield, 
buckler, tower, fortress, rock of defence, &c. 
Not only because by him he overcame his 
enemies, but because through him he found 
favour with God the Father. And so he saith 
to Abraham, " Fear not, I am thy shield," &c. 
The man, then, that comes to God through 
Christ must have faith, by which he puts on 
Christ, and in him appears before God. Now 
he that hath faith is born of God, born again, 
and so becomes one of the sons of God ; by 
virtue of which he is joined to Christ and 
made a member of him. And therefore, sec- 
ondly, he, as a member of Christ, comes to 
God ; I say, as a member of him, so that God 
looks on that man as part of Christ — part of 
his body, flesh, and bones, united to him by 
election, conversion, illumination, the Spirit 
being conveyed into the heart of that poor man 
by God. So that now he comes to God in 
Christ's merits, in his blood, righteousness, 
victory, intercession, and so stands before him, 
being accepted in his Beloved. And because 
this poor creature is thus a member of the 
Lord Jesus, and under this consideration hath 
admittance to come to God, therefore, by vir- 
tue of this union, also is the Holy Spirit con- 
veyed into him, whereby he is able to pour out 
himself (to wit, his soul) before God, with his 
audience. And this leads me to the next or 
fourth particular. 

4. Prayer is a sincere, sensible, affectionate 
pouring out of the heart or soul to God through 
Christ, by the strength or assistance of the 



Spirit. For these things do so depend one 
upon another that it is impossible that it 
should be prayer without there being a joint 
concurrence of them ; for though it be never so 
famous, yet without these things it is only 
such prayer as is rejected of God. For with- 
out a sincere, sensible, affectionate pouring 
out of the heart to God it is but lip-labour ; 
and if it be not through Christ, it falleth far 
short of ever sounding well in the ears of God. 
So also, if it be not in the strength and assist- 
ance of the Spirit, it is but like the sons of 
Aaron offering with strange fire. But I shall 
speak more to this under the second head ; and 
therefore, in the mean time, that which is not 
petitioned through the teaching and assistance 
of the Spirit, it is not possible that it should 
be according to the will of God. 

5. Prayer is a sincere, sensible, affectionate 
pouring out of the heart or soul to God, through 
Christ, in the strength and assistance of the 
Spirit, for such things as God hath promised, 
&c. Prayer it is when it is within the com- 
pass of God's word, and it is blasphemy, or at 
best vain babbling, when the petition is beside 
the book. David therefore still, in his prayer, 
kept his eye on the word of God: "My 
soul (saith he) cleaveth to the dust; quicken 
me according to thy word ;" and again, " My 
soul melteth for heaviness ; strengthen me ac- 
cording to thy word ;" and, " remember thy 
word unto thy servant, on which thou hast 
caused me to hope." And indeed the Holy 
Ghost doth not immediately quicken and stir 
up the heart of the Christian without, but by, 
with, and through the word, by bringing that 
to the heart, and by opening of that, whereby 
the man is provoked to go to the Lord, and to 
tell him how it is with him, and also to argue 
and supplicate according to the word. Thus it 
was with Daniel, that mighty prophet of the 
Lord, he understanding by books that the cap- 
tivity of the children of Israel was hard at an 
end ; then according unto that word, he maketh 
his prayer to God : " I, Daniel, (saith he,) 
understood by books (viz., the writings of 
Jeremiah) the number of the years whereof 
the word of the Lord came to Jeremiah, that 
he would accomplish seventy years on the deso- 
lation of Jerusalem. And I set my face to the 
Lord God, to seek by prayer and supplication, 
with fasting, and sackcloth, and ashes." So 
that, I say, as the Spirit is the helper and the 
governor of the soul when it prayeth accord- 
ing to the will of God, so it guideth by and 
according to the word of God and his promise. 



A DISCOURSE 

Hence it is that our Lord Jesus Christ him- 
self did make a stop, although his life lay 
at stake for it: "I could now pray to my 
Father, and he should give more than twelve 
legions of angels; but how then must the 
Scripture be fulfilled, that thus it must be ?" 
As who should say, Were there but a word for 
it in Scripture, I should soon be out of the hands 
of mine enemies, I should be helped by angels ; 
but the Scripture will not warrant this kind 
of praying, for that saith otherwise. It is a 
praying, then, according to the word and 
promise. The Spirit by the word must direct, 
as well in the manner as in the matter of 
prayer. I will pray with the Spirit, and I will 
pray with the understanding also. But there 
is no understanding without the word ; for if 
they reject the word of the Lord, what wisdom 
is in them ? 

6. For the good of the Church. This clause 
reacheth in whatsoever tendeth either to the 
honour of God, Christ's advancement, or his 
people's benefit. For God, and Christ, and his 
people are so linked together that if the good 
of one be prayed for — to wit, the Church — 
the glory of God and advancement' of Christ 
must needs be included. For as Christ is in 
the Father, so the saints are in Christ ; and he 
that toucheth the saints toucheth the apple of 
God's eye ; and therefore pray for the peace of 
Jerusalem, and you pray for all that is required 
of you. For Jerusalem will never be in per- 
fect peace until she be in heaven ; and there 
is nothing that Christ doth more desire than 
to have her there. That also is the place that 
God through Christ hath given her. He then 
that prayeth for the peace and good of Zion, 
or the Church, doth ask that in prayer which 
Christ hath purchased with his blood, and also 
that which the Father hath given to him as the 
price thereof. Now he that prayeth for this 
must pray for abundance of grace for the 
Church, for help against all its temptations; 
that God would let nothing be too hard for it; 
that all things might work together for its 
good; that God would keep them blameless 
and harmless, the sons of God, to his glory, in 
the midst of a crooked and perverse nation. 
And this is the substance of Christ's own 
prayer in John xvii. And all Paul's prayers 
did run that way, as one of his prayers doth 
eminently show : " And this I pray, that your 
love may abound yet more and more in all 
knowledge and all judgment; that ye may 
approve things that are excellent; that ye 
may be sincere and without offence, until the 



ON PRAYER. 659 

day of Christ. Being filled with the fruits of 
righteousness, which are by Jesus Christ, to the 
glory and praise of God." But a short prayer, 
you see, and yet full of good desires for the 
Church from the beginning to the end, that it 
may stand and go on, and that in the most ex- 
cellent frame of spirit, even without blame, 
sincere and without offence, until the day of 
Christ, let its temptations or persecution be 
what they will. 

7. And because, as I said, prayer doth sub- 
mit to the will of God, and say, Thy will be 
done, as Christ hath taught, therefore the 
people of the Lord, in all humility, are to lay 
themselves and their prayers, and all that they 
have, at the foot of their God, to be disposed 
of by him as he in his heavenly wisdom seeth 
best, yet not doubting but God will answer the 
desire for his people that way that shall be 
most for their advantage and his glory. When 
the saints therefore do pray with submission 
to the will of God, it doth not argue that they 
are to doubt or question God's love and kind- 
ness to them, but because they at all times are 
not so wise but that sometimes Satan may get 
advantage of them, as to tempt them to pray 
for that which, if they had it, would neither 
prove to God's glory nor his people's good ; 
yet this is the confidence we have in him, that 
if we ask anything according to his will he 
heareth us; and if we know that he heareth 
us whatsoever we ask, we know that we have 
the petition that we ask of him — that is, we 
asking in the spirit of grace and supplication. 
For, as I said before, that petition that is not 
put up in and through the Spirit is not to be 
answered, because it is beside the will of God ; 
for the Spirit only knoweth that, and so con- 
sequently knoweth how to pray according to 
that will of God. "For what man knoweth 
the things of a man, save the spirit of a man 
that is in him? Even so the things of God 
knoweth no man, but the Spirit of God." But 
more of this hereafter. 

Thus you see, first, what prayer is. Now to 
proceed : 

II. I will pray with the Spirit. 

Now to pray with the Spirit — for that is the 
praying man, and none else, so as to be ac- 
cepted of God — it is for a man (as aforesaid) 
sincerely and sensibly, with affection, to come 
to God through Christ, &c. ; which sincere, 
sensible, and affectionate coming must be by 
the working of God's Spirit. 

There is no man nor Church in the world 
that can come to God in prayer but by the 



660 



BUNYAN'S COMPLETE WORKS. 



assistance of the Holy Spirit; "for through 
Christ we all have access by one Spirit unto 
the Father." 

Wherefore Paul saith, " We know not what 
we shall pray for as we ought ; but the Spirit 
itself maketh intercession for us with groan- 
ings which cannot be uttered. And He that 
searcheth the heart knoweth the meaning of 
the Spirit, because he maketh intercession for 
the saints according to the will of God." And 
because there is in this Scripture so full a dis- 
covery of the spirit of prayer, and of man's in- 
ability to pray without it, therefore I shall in 
a few words comment upon it. 

" For we." Consider first the person speak- 
ing, even Paul, and in his person all the apos- 
tles. We apostles, we extraordinary officers, 
the wise master-builders, that have some of us 
been caught up into Paradise — We know not 
what we should pray for." 

Surely there is no man but will confess 
that Paul and his companions were as able 
to have done any work for God as any pope 
or proud prelate in the Church of Rome, and 
could as well have made a common prayer- 
book as those who at first composed this, as 
being not a whit behind them either in grace 
or gifts. 

" For we know not what we should pray 
for." We know not the matter of the things 
for which we should pray, neither the object 
to whom we pray, nor the medium by or 
through whom we pray ; none of these things 
know we but by the help and assistance of the 
Spirit. Should we pray for communion with 
God through Christ? Should we pray for 
faith, for justification by grace, and a truly 
sanctified heart? None of these things know 
we : " For as no man knoweth the things of a 
man, save the spirit of a man that is in him, 
even so the things of God knows no man, but 
the Spirit of God." But here, alas ! the apos- 
tles speak of inward and spiritual things, 
which the world knows not. 

Again, as they know not the matter, &c, 
of prayer without the help of the Spirit, so 
neither know they the manner thereof with- 
out the same ; and therefore he adds : " We 
know not what we should pray for as we 
ought ; but the Spirit helpeth our infirmities 
with sighs and groans which cannot be ut- 
tered." Mark here : they could not so well 
and so fully come off in the manner of per- 
forming this duty as these in our days think 
they can. 

The apostles, when they were at the best, 



yea, when the Holy Ghost assisted them, yet 
then they were fain to come off with sighs 
and groans, falling short of expressing their 
mind, but with sighs and groans which can- 
not be uttered. 

But here, now, the wise men of our days are 
so well skilled as that they have both the 
manner and matter of their prayers at their 
finger-ends, setting such a prayer for such a 
day, and that twenty years before it comes — 
one for Christmas, another for Easter, and six 
days after that. They have also bounded 
how many syllables must be said in every 
one of them. For each saint's day also they 
have them ready for the generations yet un- 
born to say. They can tell you also when 
you shall kneel, when you shall stand, when 
you shall abide in your seats, when you should 
go up into the chancel, and what you should 
do when you come there. All which- the 
apostles came short of, as not being able to 
compose so profound a manner; and that for 
this reason included in the Scripture — be- 
cause the fear of God tied them to pray as 
they ought. 

" For we know not what we should pray for 
as we ought." Mark this : " as we ought." 
For the not thinking of this word, or at least 
the not understanding it in the spirit and 
truth of it, hath occasioned these men to de- 
vise, as Jeroboam did, another way of wor- 
ship, both for matter and manner, than is re- 
vealed in the word of God. But, saith Paul, 
we must pray as we ought ; and this we can- 
not do by all the art, skill, cunning, and de- 
vice of men or angels ; " For we know not 
what we should pray for as we ought," but 
the Spirit ; nay farther, it must be the Spirit 
itself that helpeth our infirmities; not the 
Spirit and man's lust. What man of his own 
brain may imagine and devise is one thing, 
and what they are commanded and ought to 
do is another. Many ask and have not, be- 
cause they ask amiss, and so are never the 
nearer the enjoying of those things they peti- 
tion for. It is not to pray at random that will 
put off God or cause him to answer. While 
prayer is making, God is searching the heart, 
to see from what root and spirit it doth arise. 
And He that searcheth the heart knoweth 
(that is, approveth only) the meaning of the 
Spirit, because he maketh intercession for the 
saints according to the will of God. For in 
that which is according to his will only he 
heareth us, and in nothing else. And it is 
the Spirit only that can teach us so to ask, it 



A DISCOURSE 

only being able to search out all things, even 
the deep things of God. "Without which 
Spirit, though we had a thousand common 
prayer-books, yet we know not what we should 
pray for as we ought, being accompanied with 
those infirmities that make us absolutely in- 
capable of such a work; which infirmities, 
although it is a hard thing to name them all, 
yet some of them are these that follow : 

1. Without the Spirit, man is so infirm that 
he cannot with all other means whatsoever be 
enabled to think one right saving thought of 
God, of Christ, or of his blessed things ; and 
therefore he saith of the wicked, " God is not 
in all their thoughts," unless it be that they 
imagine him altogether such a one as them- 
selves ; " for every imagination of the thought 
of their heart is only evil, and that contin- 
ually." They then, not being able to conceive 
aright of God to whom they pray, of Christ 
through whom they pray, nor of the things for 
which they pray, as is before showed, how 
shall they be able to address themselves to 
God without the Spirit help this infirmity? 
Peradventure you will say, By the help of the 
common prayer-book ; but that cannot do it, 
unless it can open the eyes and reveal to the 
soul all these things before touched ; which 
that it cannot it is evident, because that is the 
work of the Spirit only. The Spirit itself is 
the revealer of these things to poor souls, and 
that which doth give us to understand them ; 
wherefore Christ tells his disciples, when he 
promised to send the Spirit, the Comforter, 
" He shall take of mine and show unto you;" 
as if he had said, I know you are naturally 
dark and ignorant as to the understanding any 
of my things ; though ye try this course and 
the other, yet your ignorance will still remain ; 
the veil is spread over your heart, and there is 
none can take away the same nor give you 
spiritual understanding but the Spirit. The 
common prayer-book will not do it, neither 
can any man expect that it should be instru- 
mental that way, it being none of God's ordi- 
nances, but a thing since the Scriptures were 
written, patched together, one piece at one 
time, and another at that ; a mere human in- 
vention and institution, which God is so far 
from owning of, that he expressly forbids it, 
with any other such like, and that by manifold 
sayings in his most holy and blessed word. 
For right prayer must, as well in the outward 
part of it, in the outward expression, as in the 
inward intention, come from what the soul 
doth apprehend in the light of the Spirit; 



ON PRAYER. 6GI 

otherwise it is condemned as vain and an 
abomination, because the heart and tongue do 
not go along jointly in the same ; neither in- 
deed can they unless the Spirit help our infirm- 
ities. And this David knew full well, which 
did make him cry, "Lord, open thou my lips, 
and my mouth shall show forth thy praise." 
I suppose there is none can imagine but that 
David could speak and express himself as well 
as others, nay as any in our generation, as is 
clearly manifested by his word and his works ; 
nevertheless, when this good man, this prophet, 
comes into God's worship, then the Lord must 
help or he can do nothing : " Lord, open thou 
my lips, and then my mouth shall show forth 
thy praise." He could not speak one right 
word except the Spirit itself gave utterance. 
" For we know not what we should pray for 
as we ought, but the Spirit itself helpeth our 
infirmities." But, 

2. It must be praying with the Spirit — that 
is, the effectual praying — because without that, 
as men are senseless, so hypocritical, cold, and 
unseemly in their prayers, so they, with their 
prayers, are both rendered abominable to God. 
It is not the excellency of the voice, nor the 
seeming affection and earnestness of him that 
prayeth, that is in anything regarded of God 
without it. For man, as man, is so full of all 
manner of wickedness that as he cannot keep 
a word or thought, so much less a piece of 
prayer, clean and acceptable to God through 
Christ ; and for this cause the Pharisees, with 
their prayers, were rejected. No question but 
they were excellently able to express them- 
selves in words, and also for length of time too 
they were very notable; but they had not the 
Spirit of Jesus Christ to help them, and there- 
fore they did what they did with their infirmi- 
ties or weaknesses only, and so fell short of a 
sincere, sensible, affectionate pouring out of 
their souls to God through the strength of the 
Spirit. That is the prayer that goeth to 
heaven that is sent thither in the strength of 
the Spirit. For, 

3. Nothing but the Spirit can show a man 
clearly his misery by nature, and so put a man 
into a posture of prayer. Talk is but talk, as 
we use to say, and so it is but mouth-worship 
if there be not a sense of misery, and that 
effectually too. Oh the cursed hypocrisy that 
is in most hearts, and that accompanieth many 
thousands of praying men that would be so 
looked upon in this day, and all for want of a 
sense of their misery ! But now the Spirit — 
that will sweetly show the soul its misery, 



682 



BUNYAN'S COMPLETE WORKS. 



where it is, and what is like to become of it, 
also the intolerableness of that condition ; for 
it is the Spirit that doth effectually convince 
of sin and misery without the Lord Jesus, and 
so puts the soul into a sweet, serious, sensible, 
affectionate way of praying to God according 
to his word. 

4. If men did see their sins, yet without the 
help of the Spirit they would not pray. For 
they would run away from God with Cain and 
Judas, and utterly despair of mercy, were it 
not for the Spirit. When a man is indeed 
sensible of his sin and God's curse, then it is a 
hard thing to persuade him to pray ; for, saith 
his heart, There, is no hope, it is in vain to seek 
God; I am so vile, so wretched, and so cursed 
a creature that I shall never be regarded. Now 
here comes the Spirit and stayeth the soul, 
helpeth it to hold up its face to God, by letting 
into the heart some small sense of mercy to 
encourage it to go to God, and hence it is 
called the Comforter. 

5. It must be in or with the Spirit, for with- 
out that no man can know how he should 
come to God the right way. Men may easily 
say they come to God in his Son, but it is the 
hardest thing of a thousand to come to God 
aright and in his own way without the Spirit. 
It is the Spirit that searcheth all things, yea, 
the deep things of God. It is the Spirit that 
must show us the way of coming to God, and 
also what there is in God that makes him de- 
sirable. "I beseech thee, (saith Moses,) show 
me the way that I may know thee." " He 
shall take of mine, and shall show it unto you." 

6. Because without the Spirit, though a man 
did see his misery, and also the way to come 
to God, yet he would never be able to claim a 
share in either God, Christ, or mercy without 
God's approbation. Oh how great a task is it 
for a poor soul that comes sensible of sin and 
the wrath of God to say in faith but this one 
word, Father ! I tell you, however hypocrites 
think, yet the Christian that is so indeed finds 
all the difficulty in this very thing — it cannot 
say God is its Father. Oh, saith he, I dare 
not call him Father ; and hence it is that the 
Spirit must be sent into the hearts of God's 
people for this very thing — to cry Father ; it 
being too great a work for any man to do 
knowingly and believingly without it. When 
I say knowingly, I mean knowing what it is to 
be a child of God and to be born again. And 
when I say believingly, I mean for the soul to 
believe, and that from good experience, that 
the work of grace is wrought in him. This is 



the right calling of God, Father ; and not, as 
many do, to say in a babbling way the Lord's 
Prayer (so called) by heart, as it lieth in the 
words of the book. No, here is the life of 
prayer, when in or with the Spirit, a man 
being made sensible of sin and how to come 
to the Lord for mercy, he comes, I say, in 
the strength of the Spirit and crieth, Father. 
That one word spoken in faith is better than a 
thousand prayers, as men call them, written 
and read in a formal, cold, lukewarm way. Oh 
how far short are the people of being sensible 
of this who count it enough to teach them- 
selves and children to say the Lord's Prayer, 
the creed, with other sayings, when, as God 
knows, they are senseless of themselves, their 
misery, or what it is to be brought to God 
through Christ! Ah, poor soul! study your 
misery, and cry to God to show you your con- 
fused blindness and ignorance, before you be 
too rife in calling God your Father, or learn- 
ing your children either so to say. And know 
that to say God is your Father in a way of 
prayer or conference, without an experiment 
of the work of grace on your souls, it is to say 
you are Jews and are not, and so to lie. You 
say, Our Father; God saith, You blaspheme. 
You say you are Jews, that is true Christians ; 
God saith, You lie. Behold, I will make them 
of the synagogue of Satan which say they are 
Jews and are not, but do lie. And I know the 
blasphemy of them that say they are Jews and 
are not, but are of the synagogue of Satan. 
And so much the greater the sin is by how 
much the more the sinner boasts it with a pre- 
tended sanctity, as the Jews did to Christ, in 
the 8th of John, which made Christ, even in 
plain terms, to tell them their doom, for all 
their hypocritical pretences. And yet forsooth 
every cursed whoremaster, thief and drunkard, 
swearer and perjured person, they that have 
not only been such in times past, but are even 
so still — these, I say, by some must be counted 
the only honest men, and all because with 
their blasphemous throats and hypocritical 
hearts they will come to church and say, Our 
Father. Nay further, these men, though 
every time they say to God, Our Father, do 
most abominably blaspheme, yet they must be 
compelled thus to do. And because others 
that are of more sober principles scruple the 
truth of such vain traditions, therefore they 
must be looked upon to be the only enemies of 
God and the nation ; whereas it is their own 
cursed superstition that doth set the great God 
against them, and cause him to count them foi 



A DISCOURSE 

his enemies. And yet, just like to Bonner, 
that blood-red persecutor, they commend, I 
say, these wretches, although never so vile, (if 
they close in with their tradition,) to be good 
Churchmen and honest subjects, while God's 
people are, as it hath always been, looked 
upon to be a turbulent, seditious, and fac- 
tious people. 

Therefore give me leave a little to reason 
with thee, thou poor, blind, ignorant sot. (1.) 
It may be thy great prayer is to say, " Our 
Father, which art in heaven," &c. Dost thou 
know the meaning of the very first words of 
this prayer? Canst thou indeed, with the rest 
of the saints, cry, Our Father ? Art thou truly 
born again? Hast thou received the Spirit of 
adoption? Dost thou see thyself in Christ, 
and canst thou come to God as a member of 
him? Or art thou ignorant of these things, 
and yet darest thou say, Our Father ? Is not 
the devil thy father, and dost thou not do the 
deeds of the flesh, and yet darest thou say to 
God, Our Father? Nay, art thou not a des- 
perate persecutor of the children of God? 
Hast thou not cursed them in thine heart many 
a time ? And yet dost thou, out of thy blas- 
phemous throat, suffer these words to come, 
even Our Father? He is their Father whom 
thou hatest and persecutest. But as the devil 
presented himself amongst the sons of God 
when they were to present themselves before 
the Father, even our Father, so it is now, be- 
cause the saints are commanded to say, Our 
Father, therefore all the blind, ignorant rabble 
in the world, they must also use the same 
words, Our Father. 

(2.) And dost thou indeed say, Hallowed be 
thy name, with thy heart ? Dost thou study, 
by all honest and lawful ways, to advance the 
name, holiness, and majesty of God? Doth 
thy heart and conversation agree with this pas- 
sage? Dost thou strive to imitate Christ in 
all the works of righteousness which God doth 
command of thee and prompt thee forward to? 
It is so if thou be one that can truly with God's 
allowance cry, Our Father. Or is it not the 
least of thy thoughts all the day ? And dost 
thou not clearly make it appear that thou art 
a cursed hypocrite, by condemning that with 
thy daily practice which thou pretendest in 
thy praying with thy dissembling tongue ? 

(3.) Wouldst thou have the kingdom of God 
come indeed, and also his will to be done in 
earth as it is done in heaven ? Nay, notwith- 
standing thou, according to the form, say est, 
Thy kingdom come, yet would it not make 



ON PRAYER. G63 

thee ready to run mad to hear the trumpet 
sound, to see the dead arise, and thyself just 
now to go and appear before God, to reckon 
for all the deeds thou hast done in the body? 
Nay, are not the very thoughts of it altogether 
displeasing to thee? And if God's will should 
be done on earth as it is in heaven, must it not 
be thy ruin? There is never a rebel in heaven 
against God, and if he should so deal on earth 
must he not whirl thee down to hell ? And so 
of the rest of the petitions. Ah ! how sadly 
would even these men look, and with what 
terror would they walk up and down the 
world, if they did but know the lying and 
blaspheming that proceedeth out of their 
mouth, even in their most pretended sanctity ! 
The Lord awaken you, and learn you, poor 
souls ! in all humility, to take heed that you 
be not rash and unadvised with your heart, 
and much more with your mouth ; when you 
appear before God, (as the wise man saith,) be 
not rash with thy mouth, and let not thine 
heart be hasty to utter anything, especially to 
call God, Father, without some blessed expe- 
rience, when thou comest before God. But I 
pass this. 

7. It must be a prayer with the Spirit if it 
be accepted, because there is nothing but the 
Spirit that can lift up the soul or heart to God 
in prayer: "The preparation of the heart in 
man and the answer of the tongue is from the 
Lord." That is, in every work for God, (and 
especially in prayer,) if the heart run with the 
tongue, it must be prepared by the Spirit of 
God. Indeed the tongue is very apt (of itself) 
to run without either fear or wisdom ; but when 
it is the answer of the heart, and that such 
an heart as is prepared by the Spirit of God, 
then it speaks so as God commands and doth 
desire. 

They are mighty words of David where he 
saith that he lifteth his heart and his soul to 
God. It is a great work for any man without 
the strength of the Spirit ; and therefore I con- 
ceive that this is one of the great reasons why 
the Spirit of God is called a Spirit of suppli- 
cation, because it is that which helpeth the 
heart when it supplicates indeed to do it ; and 
therefore saith Paul, "Praying with all prayer 
and supplication in the Spirit;" and so in my 
text, "I will pray with the Spirit." 

Prayer, without the heart be in it, is like a 
sound without life, and an heart, without it be 
lifted up of the Spirit, will never pray to God. 

8. As the heart must be lifted up by the 
Spirit if it pray aright, so also it must be held 



664 



B UNYAN 'S COMPLETE WORKS. 



by the Spirit when it is up if it continue to 
pray aright. I do not know what or how it is 
with others' hearts, whether they be lifted up 
by the Spirit of God, and so continued, or no, 
but this I am sure of : 

First, that it is impossible that all the 
prayer-books that men have made in the world 
should lift up or prepare the heart ; that is the 
work of the great God himself. 

And in the second place, I am sure that 
they are as far from keeping it up when it is 
up. And indeed here is the life of prayer, to 
have the heart kept with God in the duty. It 
was a great matter for Moses to keep his hands 
lifted upsto God in prayer, but how much more 
then to keep the heart in it ! 

The want of this is that which God com- 
plains of — that " they draw nigh to him with 
their mouth and know him with their lips, but 
their hearts were far from him;" (but chiefly) 
they that walk after the commandments and 
traditions of men, as the scope of Matt. xv. 8, 
9 doth testify. And verily, may I but speak 
my own experience, and from that tell you the 
difficulty of praying to God as I ought, it is 
enough to make you poor, blind, carnal men 
to entertain strange thoughts of me. For as 
for my heart, when I go to pray I find it loth 
to go to God, and when it is with him so loth 
to stay with him that many times I am forced 
in my prayers, first to beg of God that he 
would take mine heart and set it on himself 
in Christ, and when it is there that he would 
keep it there. Nay, many times I know not 
what to pray for, I am so blind, nor how to 
pray, I am so ignorant ; only, blessed be grace ! 
the Spirit helps our infirmities. 

Oh the starting-holes that the heart hath 
in the time of prayer ! None know how many 
by-ways the heart hath, and back lanes, to slip 
away from the presence of God; how much 
pride also if enabled with expressions; how 
much hypocrisy if before others; and how 
little conscience is there made of prayer be- 
tween God and the soul in secret, unless the 
Spirit of supplication be there to help. 

When the Spirit gets into the heart, then 
there is prayer indeed, and not till then. 

9. The soul that doth rightly pray, it must 
be in and with the help and strength of the 
Spirit, because it is impossible that a man 
should express himself in prayer without it. 
When I say it is impossible for a man to ex- 
press himself in prayer without it, I mean 
that it is impossible that the heart in a sincere 
and sensible, affectionate way should pour out 



itself before God with those groans and sighs 
that come from a truly praying heart without 
the assistance of the Spirit. It is not the 
mouth that is the main thing to be looked at 
in prayer, but whether the heart be so full of 
affection and earnestness in prayer with God 
that it is impossible to express their sense and 
desire. For then a man desires indeed when 
his desires are so strong, many, and mighty 
that all the words, tears, and groans that can 
come from the heart cannot utter them: "The 
Spirit helps our infirmities, and makes inter- 
cession for us with sighs and groans that can- 
not be uttered." 

That is but poor prayer which is only dis- 
covered in so many words. 

A man that truly prays one prayer shall 
after that never be able to express with his 
mouth or pen the unutterable desires, sense, 
affection, and longing that went to God in that 
prayer. 

The best prayers have often more groans 
than words ; and those words that it hath are 
but a lean and shallow representation of the 
heart, life, and spirit of that prayer. You do 
not find any words of prayer, that we read of, 
come out of the mouth of Moses when he was 
gone out of Egypt and was followed by Pha- 
raoh, and yet he made heaven ring again with 
his cry, but it was the inexpressible and un- 
searchable groans and cryings of his soul in 
and with the Spirit. God is the God of 
spirits, and his eyes look farther than at the 
outside of any duty whatsoever. I doubt this 
is but little thought on by the most of them 
that would be looked upon as a praying 
people. 

The nearer a man comes in any work that 
God commands him to the doing of it accord- 
ing to his will, so much the more hard and 
difficult it is ; and the reason is, because man, 
as man, is not able to do it. But prayer (as 
aforesaid) is not only a duty, but one of the 
most eminent duties, and therefore so much 
the more difficult: therefore Paul knew not 
what he said when he said, "I will pray with 
the Spirit." He knew well it was not what 
others writ or said that could make him a 
praying person : nothing less than the Spirit 
could do it. 

10. It must be with the Spirit, or else, as 
there will be a failing in the act itself, so there 
will be a failing, yea, a fainting, in the pros- 
ecution of the work. Prayer is an ordinance 
of God, that must continue with a soul so long 
as it is on this side glory. But, as I said be- 



A DISCOURSE 

fore, as it is not possible for a man to get up 
his heart to God in prayer, so it is as difficult 
to keep it there without the assistance of the 
Spirit. And if so, then for a man to continue 
some time in prayer with God, it must of ne- 
cessity be with the Spirit. 

Christ tells us that men ought always to 
pray, and not to faint; and again tells us that 
this is one definition of an hypocrite, that 
either he will not continue in prayer, or else, 
if he do it, it will not be in the power— that 
is, in the spirit— of prayer, but in the form, 
for a pretence only. It is the easiest thing of 
an hundred to fall from the power to the form, 
but it is the hardest thing of many to keep in 
the life, spirit and power of any one duty, 
especially prayer ; that is, such a work that a 
man without the help of the Spirit cannot so 
much as pray once, much less continue, with- 
out in a sweet praying frame, and in praying 
so to pray as to have his prayers ascend into 
the ears of the Lord of Sabaoth. 

Jacob did not only begin, but held it : "I 
will not let thee go unless thou bless me." So 
did the rest of the godly. But this could not 
be without the spirit of prayer : " It is through 
the Spirit that we have access to the Father." 

That same is a remarkable place in Jude 
when he stirreth up the saints, by the judg- 
ment of God upon the wicked, to stand fast, 
and continue to hold out in the faith of the 
Gospel, as one excellent means thereto, with- 
out which he knew they would never be able 
to do it. Saith he, " Build up yourselves in 
your most holy faith, praying in the Holy 
Ghost." As if he had said, Brethren, as eter- 
nal life is laid up for the persons that hold out 
only, so you cannot hold out unless you con- 
tinue praying in the Spirit. The great cheat 
that the devil and Antichrist deludes the world 
withal, it is to make them continue in the 
form of any duty, the form of preaching, of 
hearing, of praying, &c. These are they that 
have a form of godliness, but deny the power ; 
from such turn away. 

Here followeth the third thing — to wit: 

III. What it is to pray with the Spirit and 
with the understanding. 

And now to the next thing, what it is to 
pray with the Spirit, and to pray with the un- 
derstanding also. For the apostle puts a clear 
distinction between praying with the Spirit 
and praying with the Spirit and understand- 
ing. Therefore when he saith he " will pray 
with the Spirit," he adds, " and will pray with 
the understanding also." This distinction was 



ON PRAYER. 665 

occasioned through the Corinthians not ob- 
serving that it was their duty to do what they 
did to the edification of themselves and others 
too, whereas they did it for their own com- 
mendation. So I judge, for many of them 
having extraordinary gifts, as to speak with 
divers tongues, &c, therefore they were more 
for those mighty gifts than they were for the 
edifying of their brethren, which was the 
cause that Paul wrote this chapter to them, to 
let them understand that though extraordinary 
gifts were excellent, yet to do what they did 
for the edification of the Church was more 
excellent. For if I will pray in an unknown 
tongue my spirit prayeth, but my understand- 
ing (and also the understanding of others) is 
unfruitful. Therefore " I will pray with the 
Spirit, and I will pray with the understanding 
also." 

It is expedient, then, that the understanding 
should be occupied in prayer, as well as the 
heart and mouth : " I will pray with the Spirit, 
and I will pray with the understanding also." 
That which is done with understanding is 
done more effectually, sensibly, and heartily, 
as I shall show farther anon, than that which 
is done without it. Which made the apostle 
pray for the Colossians " that God would fill 
them with the knowledge of his will, and in 
all wisdom and spiritual understanding." And 
for the Ephesians, " that God would give unto 
them the spirit of wisdom and revelation in 
the knowledge of him." And so for the Phil- 
ippians, " that God would make them abound 
in knowledge and in all judgment." A suit- 
able understanding is good in every thing a 
man undertakes, either civil or spiritual, and 
therefore it must be desired by all them that 
would be a praying people. In my speaking 
to this I shall show you what it is to pray with 
understanding. 

Understanding is to be taken both for 
speaking in our mother-tongue and also ex- 
perimentally. 

I pass the first, and treat only on the 
second. 

For the making of right prayers, it is to be 
required that there should be a good or spirit- 
ual understanding in all them who pray to 
God. 

1. To pray with understanding is to pray as 
being instructed by the Spirit in the under- 
standing of the want of those things which 
the soul is to pray for. Though a man be in 
never so much need of pardon of sin and de- 
liverance from wrath to come, yet if he under- 



666 



BUNYAN'S COMPLETE WORKS. 



stand not this he will either not desire them at 
all, or else be so cold and lukewarm in his 
desires after them that God will even loathe 
their frame of spirit in asking for them. Thus 
it was with the Church of Laodiceans ; they 
wanted knowledge of spiritual understanding ; 
they knew not that they were poor, wretched, 
blind, and naked. The cause whereof made 
them and all their services so loathsome to 
Christ that he threatens to spew them out of 
his mouth. Men without understanding may 
say the same words in prayer as others do, but 
if there be an understanding in the one and 
none in the other, there is, oh there is a mighty 
difference in speaking the very same words ! — 
the one speaking from a spiritual understand- 
ing of those things that he in words desires, 
and the other words it only, and there is all. 

2. Spiritual understanding espieth in the 
heart of God a readiness and willingness to 
give those things to the soul that it stands 
in need of. David by this could guess at the 
very thoughts of God towards him. And thus 
it was with the woman of Canaan ; she did by 
faith and a right understanding discern (be- 
yond all the rough carriage of Christ) tender- 
ness and willingness in his heart to save, which 
caused her to be vehement and earnest, yea, 
restless, until she did enjoy the mercy she stood 
in need of. 

An understanding of the willingness that is 
in the heart of God to save sinners : there is 
nothing will press the soul more to seek after 
God and to cry for pardon than it. If a man 
should see a pearl worth an hundred pounds 
lie in a ditch, yet if he understood not the 
value of it he would lightly pass it by ; but if 
he once get the knowledge of it he would 
venture up to the neck for it. So it is with 
souls concerning the things of God : if a man 
once get an understanding of the worth of 
them, then his heart, nay, the very strength 
of his soul, runs after them, and he will never 
leave crying till he have them. The two 
blind men in the Gospel, because they did 
certainly know that Jesus, who was going by 
them, was both able and willing to heal such 
infirmities as they were afflicted with, there- 
fore they cried, and the more they were re- 
buked the more they cried. 

3. The understanding being spiritually en- 
lightened, hereby there is the way (as afore- 
said) discovered through which the soul should 
come unto God ; which gives great encourage- 
ment unto it. 

It is else with a poor soul as with one who 



hath a work to do, and if it be not done the 
danger is great ; if it be done, so is the advan- 
tage. But he knows not how to begin nor how 
to proceed, and so, through discouragement, 
lets all alone and runs the hazard. 

4. The enlightened understanding sees large- 
ness enough in the promises to encourage it to 
pray, which still adds to it strength to strength. 
As when men promise such and such things to 
all that will come for them, it is great encour- 
agement to those that know what promises are 
made to come and ask for them. 

5. The understanding being enlightened, 
way is made for the soul to come to God 
with suitable arguments, sometimes in a way 
of expostulation, as Jacob, sometimes in a 
way of supplication ; yet not in a verbal way 
only, but even from the heart there is forced 
by the Spirit, through the understanding, such 
effectual arguments as moveth the heart of 
God. When Ephraim gets a right under- 
standing of his own unseemly carriages to- 
wards the Lord, then he begins to bemoan 
himself ; and in bemoaning of himself, he 
uses such arguments with the Lord that it 
affects his heart, draws out forgiveness, and 
makes Ephraim pleasant in his eyes through 
Jesus Christ our Lord: " I have surely heard 
Ephraim bemoaning himself thus, (saith God,) 
Thou hast chastised me, and I was chastised ; 
as a bullock unaccustomed to the yoke turn 
thou me, and I shall be turned ; for thou art 
the Lord my God. Surely after I was turned 
I repented, and after I was instructed (or had 
a right understanding of myself) I smote 
upon my thigh ; I was ashamed, yea, even 
confounded, because I did bear the reproach 
of my youth." These be Ephraim's complaint 
and bemoanings of himself, at which the Lord 
breaks forth into these heart-melting expres- 
sions, saying, " Is Ephraim my dear son ? Is 
he a pleasant child ? For since I spake unto 
him I do earnestly remember him still ; there- 
fore my bowels are troubled for him ; I will 
surely have mercy upon him, saith the Lord." 
Thus you see that as it is required to pray with 
the Spirit, so it is to pray with the under- 
standing also. And to illustrate what hath 
been spoken by a similitude. Set the case: 
there should come two a-begging to your 
door; the one is a poor, lame, wounded, and 
almost starved creature ; the other is a health- 
ful, lusty person. These two use the same 
words in their begging; the one saith he is 
almost starved, so doth the other; but yet the 
man that is indeed the poor, lame, or maimed 



A DISCOURSE ON PRAYER. 



667 



person, he speaks with more sense, feeling, 
and understanding of the misery that is men- 
tioned in their begging tlian the other can do ; 
and it is discovered more by his affectionate 
speaking, his bemoaning himself. His pain 
and poverty make him speak more in a spirit 
of lamentation than the other, and he shall 
be pitied sooner than the other by all those 
that have the least drachm of natural affection 
or pity. Just thus it is with God ; there are 
some who out of custom and formality go and 
pray ; there are others who go in the bitter- 
ness of their spirits ; the one, he prays out of 
bare notion and naked knowledge ; the other 
hath his words forced from him by the anguish 
of his soul. Surely that is the man that God 
will look at, "even him that is of an humble 
and contrite spirit, and that trembleth at his 
words." 

6. An understanding well enlightened is of 
admirable use also both as to the matter and 
manner of prayer. He that hath his under- 
standing well exercised to discern between 
good and evil, and in it placed a sense either 
of the misery of man or the mercy of God, that 
soul hath no need of the writings of other men 
to teach him by forms of prayer ; for as he 
that feels the pain needs not to be learned to 
cry Oh ! even so he that hath his understand- 
ing opened by the Spirit needs not so to be 
taught of other men's prayers as that he can- 
not pray without them ; the present sense, 
feeling, and pressure lie upon his spirit, and 
provoke him to groan out his requests unto 
the Lord. When David had the pains of hell 
catching hold on him and the sorrows of hell 
compassing him about, he needs not a bishop 
in a surplice to learn him to say, " O Lord, I 
beseech thee, deliver my soul !" or to look 
into a book to teach him in a form to pour 
out his heart before God. It is the nature of 
the heart of sick men, in their pain and sick- 
ness, to vent itself for ease by dolorous groans 
and complainings to them that stand by. 
Thus it was with David. And thus, blessed 
be the Lord ! it is with them that are endued 
with the grace of God. 

7. It is necessary that there be an enlight- 
ened understanding, to the end that the soul be 
kept in a continuation of the duty of prayer. 

The people of God are not ignorant how 
many wiles, tricks, and temptations the devil 
hath to make a poor soul who is truly will- 
ing to have the Lord Jesus Christ, and that 
upon Christ's terms too — I say, to tempt that 
soul to be weary of seeking the face of God, 



and to think that God is not willing to have 
mercy on such a one as him. Ay, saith Satan, 
thou mayest pray indeed, but thou shalt not pi c- 
vail. Thou seest thine heart is hard, cold, dull, 
and dead ; thou dost not pray with the Spirit, 
thou dost not pray in good earnest, thy thoughts 
are running after other things when thou pre- 
tendest to pray to God. Away, hypocrite ! go 
no further ; it is but in vain to strive any 
longer. Here now, if the soul be not well in- 
formed in its understanding, it will presently 
cry out, The Lord hath forsaken me, and my 
God hath forgotten me. Whereas the soul 
rightly informed and enlightened saith, " Well, 
I will seek the Lord, and wait: I will not 
leave off, though the Lord keep silence and 
speak not one word of comfort." He loved 
Jacob dearly, and yet he made him wrestle 
before he had the blessing. Seeming delays 
in God are no tokens of his displeasure; he 
may hide his face from his dearest saints. He 
loves to keep his people praying, and to find 
them ever knocking at the gate of heaven. It 
may be, says the soul, the Lord tries me, or he 
loves to hear me groan out my condition before 
him. The woman of Canaan would not take 
seeming denials for real ones ; she knew the 
Lord was gracious, and the Lord will avenge 
his people, though he bear long with them. 
The Lord hath waited longer upon me than I 
have waited upon him ; and thus it was with 
David : " I waited patiently," saith he ; that 
is, It was long before the Lord answered me, 
though at the last he inclined his ear unto 
me and heard my cry. And the most excel- 
lent remedy for this is an understanding well 
informed and enlightened. Alas ! how many 
poor souls are there in the world that truly 
fear the Lord, who, because they are not well 
informed in their understanding, are oft ready 
to give up all for lost upon almost every trick 
and temptation of Satan ! The Lord pity 
them, and help them to pray with the Spirit, 
and with the understanding also ! Much of 
mine own experience could I here discover 
when I have been in my fits of agonies of 
spirit. I have been strongly persuaded to 
leave off and seek the Lord no longer, but 
being made to understand what great sinners 
the Lord hath had mercy on, and how large 
his promises were still to sinners, and that it 
was not the whole but the sick, not the right- 
eous but the sinner, not the full but the empty, 
that he extended his grace and mercy unto, 
this made me, through the assistance of his 
Holy Spirit, to cleave to him, to hang upon 



668 



BUNYAN'S COMPLETE WORKS. 



him, and yet to cry, though for the present he 
made no answer; and the Lord help all his 
poor, tempted, and afflicted people to do the 
like, and to continue, though it be long, 
according to the saying of the prophet, and 
to help them (to that end) to pray, not by 
the inventions of men and their stinted 
forms, but with the Spirit and with under- 
standing also. 

And now to answer a query or two, and so 
to pass on to the next thing. 

Query 1. But what would you have us poor 
creatures to do that cannot tell how to pray ? 
The Lord knows I know not either how to 
pray or what to pray for. 

Answer. Poor heart! thou canst not, thou 
complainest, pray ; canst thou see thy misery? 
Hath God showed thee that thou art by nature 
under the curse of his law ? If so, do not mis- 
take; I know thou dost groan, and that most 
bitterly. I am persuaded thou canst scarcely 
be found doing any thing in thy calling but 
prayer breaketh from thy heart. Have not 
thy groans gone up to heaven from every cor- 
ner of thy house ? I know it is thus, and so 
also doth thine own sorrowful heart witness 
thy tears, thy forgetfulness of thy calling, &c. 
Is not thy heart so full of desires after the 
things of another world that many times thou 
dost even forget the things of this world? 
Prithee read the Scripture in Job xxiii. 12. 

Query 2. Yea, but when I go into secret, 
and intend to pour out my soul before God, I 
can scarce say any thing at all. 

Answer. Ah, sweet soul ! it is not thy words 
that God so much regards as that he will not 
mind thee except thou comest before him with 
some eloquent oration. His eye is on the bro- 
kenness of thine heart, and that it is that 
makes the very bowels of the Lord run over : 
" A broken and a contrite heart, God, thou 
wilt not despise." 

2. The stopping of thy words may arise from 
overmuch trouble in thy heart. David was so 
troubled sometimes that he could not speak. 
But this may comfort all such sorrowful hearts 
as thou art, that though thou canst not through 
the anguish of thy spirit speak much, yet the 
Holy Spirit stirs up 'in thine heart groans and 
sighs so much the more vehement ; when the 
mouth is hindered, yet the Spirit is not. 

Moses (as aforesaid) made heaven so ring 
again with his prayers (that we read of) not 
one word came out of his mouth. But, 

3. If thou wouldest more fully express thy- 
self before the Lord, study, first, thy filthy 



estate ; secondly, God's promises ; thirdly, the 
heart of Christ, which thou mayest know or 
discern — 1. By his condescension and blood- 
shed. 2. By the mercy he hath extended to 
great sinners formerly, and plead thine own 
vileness by way of bemoaning Christ's blood, 
by way of expostulation ; and in thy prayers 
let the mercy that he hath extended to other 
great sinners, together with his rich promises 
of grace, be much upon thy heart. Yet let me 
counsel thee— 1. Take heed that thou content 
not thyself with words. 2. That thou do not 
think that God looks only at them. But, 3. 
However, whether thy words be few or many, 
let thine heart go with them ; and then shalt 
thou seek him, and find him when thou shalt 
seek him with thy whole heart. 

Objection. But though you have seemed to 
speak against any other way of praying but by 
the Spirit, yet here you yourself can give di- 
rection how to pray. 

Answer. We ought to prompt one another 
forward to prayer, though we ought not to make 
for each other forms of prayer. 

To exhort to pray with Christian direction 
is one thing, and to make stinted forms for the 
tying up the Spirit of God to them is another 
thing. 

The apostle gives them no form to pray 
withal, yet directs to prayer. 

Let no man therefore conclude that because 
we may with allowance give instructions and 
directions to pray, therefore it is lawful to 
make for each other forms of prayer. 

Objection. But if we do not use forms of 
prayer, how shall we teach our children to 
pray? 

Answer. My judgment is, that men go the 
wrong way to learn their children to pray in 
going about so soon to learn them any set 
company of words, as is the common use of 
poor creatures to do. 

For to me it seems to be a better way for 
people betimes to tell their children what curs- 
ed creatures they are, and how they are under 
the wrath of God by reason of original and 
actual sin, also to tell them the nature of God's 
wrath and the duration of the misery ; which 
if they conscientiously do, they would sooner 
learn their children to pray than they do. 
The way that men learn to pray, it is by con- 
viction for sin, and this is the way to make 
our sweet babes do so too. But the other 
way — namely, to be busy in learning children 
forms of prayer before they know any thing 
else — it is the next way to make them cursed 



A DISCOURSE 

hypocrites and to puff them up with pride. 
Learn therefore your children to know their 
wretched state and condition, tell them of hell- 
fire and their sins, of damnation and salva- 
tion, the way to escape the one and to enjoy 
the other, (if you know yourselves;) and this 
will make tears run down your sweet babes' 
eyes and hearty groans flow from their hearts; 
and then also you may tell them to whom they 
should pray, and through whom they should 
pray ; you may tell them also of God's prom- 
ises, and his former grace extended to sinners 
according to the word. 

Ah ! poor sweet babes, the Lord open their 
eyes and make them holy Christians ! Saith 
David, " Come, ye children, hearken unto me; 
I will teach you the fear of the Lord." 

He doth not say, I will muzzle you up in a 
form of prayer, but, " I will teach you the fear 
of the Lord ;" which is, to see their sad state 
by nature, and to be instructed in the truth of 
the Gospel, which doth through the Spirit be- 
get prayer in every one that in truth learns it. 
And the more you learn them this the more 
will their hearts run out to God in prayer. 

God never did account Paul a praying man 
until he was a convinced and converted man ; 
no more will it be with any one else. 

Objection. But we find that the disciples de- 
sired that Christ would teach them to pray, as 
John also taught his disciples, and that there- 
upon he taught them that form called the 
Lord's Prayer. 

Answer 1. To be taught by Christ is that 
which not only they but we desire ; and seeing 
he is not here in his person to teach us, the 
Lord teach us by his word and Spirit ; for the 
Spirit it is which he hath said he would send 
to supply in his room when he went away, as 
it is in John xiv. 16 and xvi. 7. 

2. As to that called a form, I cannot think 
that Christ intended it as a stinted form of 
prayer — 

(1.) Because he himself layeth it down di- 
versely, as it is to be seen if you compare Matt, 
vi. and Luke ix. Whereas, if he intended it 
as a set form, it must not have been so laid 
down, for a set form is so many words and no 
more. 

(2.) We do not find that the apostles did 
ever observe it as such, neither did they ad- 
monish others so to do. Search all their epis- 
tles, yet surely they, both for knowledge to 
discern and faithfulness to practice, were as 
eminent as any one ever since in the world 
which would impose it. 



ON PRAYER. 069 

But, in a word, Christ by those words, "Our 
Father," &c, doth instruct his people what 
rules they should observe in their prayers to 
God— 

(1.) That they should pray in faith. (2.) 
To God in the heavens. (3.) For such things 
as are according to his will, &c. Pray thus or 
after this manner. 

Objection. But Christ bids pray for the Spirit ; 
this implies that men without the Spirit may, 
notwithstanding, pray and be heard. 

Answer 1. The speech of Christ there is 
directed to his own. Ver. 1. 

2. Christ, in telling of them that God would 
give his Holy Spirit to them that ask him, is 
to be understood of giving more of the Holy 
Spirit ; for still they are the disciples spoken 
to, which had a measure of the Spirit already ; 
for he saith, " When ye pray, say, Our Father," 
(ver. 2;) "I say unto you," (ver. 8;) " And I 
say unto you," (ver. 9;) "If ye then, being 
evil, know how to give good things to your 
children, how much more shall your heavenly 
Father give the Holy Spirit to them that ask 
him?" Christians ought to pray for the 
Spirit — that is, more of it — though God hath 
endued them with it already. 

Question. Then would you have none pray 
but those that know they are disciples of 
Christ? 

Answer. Yes. 

1. Let every soul that would be saved pour 
out itself to God, though it cannot through 
temptation conclude itself a child of God. 
And 2. I know if the grace of God be in thee 
it will be as natural to thee to groan out thy 
condition as it is for a sucking child to cry for 
the breast. Prayer is one of the first things 
that discovers a man to be a Christian. But 
yet, if it be right, it is such a prayer as fol- 
loweth : 

(1.) To desire God in Christ, for himself, for 
his holiness, love, wisdom, and glory. For 
right prayer, as it runs on to God through 
Christ, so it centres in him, and in him alone : 
"Whom have I in heaven but thee? And 
there is none in earth that I desire (long for 
or seek after) besides thee." 

(2.) That the soul might enjoy continually 
communion with him, both here and hereafter : 
" I shall be satisfied when I awake with thine 
image or in thy likeness." "For in this we 
groan earnestly," &c. 

(3.) Eight prayer is accompanied with a 
continual labour after that which is prayed 
for : " My soul waiteth for the Lord, more than 



670 



BUNYAN'S COMPLETE WORKS. 



they that watch for the morning." "I will 
arise now and seek Him whom my soul loveth." 
For mark, I beseech you, there are two things 
that provoke to prayer : the one is a detestation 
to sin and the things of this life ; the other is 
a longing desire after communion with God in 
an holy and undefiled state and inheritance. 
Compare but this one thing with most of the 
prayers that are made by men, and you shall 
find them but mock prayers and the breathings 
of an abominable spirit ; for even the most of 
men either not pray at all, or else only en- 
deavour to mock God and the world by so 
doing; for do but compare their prayer and 
the course of their lives together, and you may 
easily see that the thing included in their 
prayer is the least looked after by their lives. 
O sad hypocrites ! 

Thus have I briefly showed you — 1. What 
prayer is; 2. What it is to pray with the 
Spirit ; 3. What it is to pray with the Spirit 
and with the understanding also. 

IV. I shall now speak a word or two of ap- 
plication, and so conclude with — 1. A word of 
information ; 2. A word of encouragement ; 3. 
A word of rebuke. 

Use 1. A word of information. 

For the first to inform you : As prayer is the 
duty of every one of the children of God, and 
carried on by the Spirit of Christ in the soul, 
so every one that doth but offer to take upon 
him to pray to the Lord had need to be very 
wary, and go about that work especially with 
the dread of God, as well as with hopes of the 
mercy of God through Jesus Christ. 

Prayer is an ordinance of God in which a 
man draws very near to God, and therefore it 
calleth for so much the more of the assistance 
of the grace of God to help a soul to pray as 
becomes one that is in the presence of him. 
It is a shame for a man to behave himself 
irreverently before a king, but a sin to do so 
before God. And as a king (if wise) is not 
pleased with an oration made up with un- 
seemly words and gestures, so God takes no 
pleasure in the sacrifice of fools. It is not 
long discourses nor eloquent tongues that are 
the things which are pleasing in the ears of 
the Lord, but a humble, broken, and contrite 
heart that is sweet in the nostrils of the heav- 
enly Majesty. Therefore, for information, 
know that there are these five things that are 
obstructions to prayer, and even make void the 
requests of the creature : 

1. When men regard iniquity in their hearts 
at the time of their prayers before God : " If I 



regard iniquity in my heart, the Lord will not 
hear my prayer." When there is a secret love 
to that very thing which thou with thy dis- 
sembling lips dost ask for strength against ; for 
this is the wickedness of man's heart, that it 
will even love and hold fast that which with 
the mouth it prays against ; and of this sort are 
they " that honour God with their mouth, but 
their heart is far from him." Oh how ugly 
would it be in our eyes if we should see a beg- 
gar ask an alms with an intention to throw it 
to the dogs, or that should say with one breath, 
Pray bestow this upon me, and with the next, 
I beseech you give it me not! And yet thus 
it is with these kind of persons; with their 
mouth they say, Thy will be done, and with 
their hearts nothing less; with their mouth 
say, Hallowed be thy name, and with their 
hearts and lives they delight to dishonour him 
all the day long. These be the prayers that 
become sin, and though they put them often, 
yet the Lord will never answer them. 

2. When men pray for show, to be heard 
and thought somebody in religion, and the 
like. 

These prayers also fall short of God's appro- 
bation, and are never like to be answered in 
reference to eternal life. 

There are two sorts of men that pray to this 
end : 

(1.) Your trencher-chaplains, that thrust 
themselves into great men's families, pretend- 
ing the worship of God, when in truth the 
great business is their own bellies ; these were 
notably pointed out by Ahab's prophets, and 
also Nebuchadnezzar's, who, though they pre- 
tended great devotion, yet their lusts and their 
bellies were the great things aimed at by them 
in all their pieces of devotion. 

(2.) Them also that seek repute and ap- 
plause for their eloquent terms, and seek more 
to tickle the ears and heads of their hearers 
than anything else. These be they "that pray 
to be heard of men, and have all their reward 
already." 

These persons are discovered thus : 1. They 
eye only their auditory in their expressions. 
2. They look for commendation when they 
have done. 3. Their hearts either rise or fall 
according to their praise or enlargement. 4. 
The length of their prayer pleaseth them, and 
that it might be long they will vainly repeat 
things over and over ; they study for enlarge- 
ments, but look not from what heart they 
come ; they look for returns, but it is the windy 
applause of men ; and therefore they love not 



A DISCOURSE 

to be in their chamber, but among company ; 
and if at any time conscience thrusts them 
into their closet, yet hypocrisy will cause them 
to be heard in the streets; and when their 
mouths have done going their prayers are 
ended, for they wait not to hearken what the 
Lord will say. 

3. A third sort of prayer that will not be 
accepted of God it is when either they pray 
for wrong things, or if for right things, yet 
that the things prayed for might be spent upon 
their lusts and laid out to wrong ends : " Some 
have not, because they ask not, (saith James,) 
and others ask and have not, because they ask 
amiss, that they may consume it on their 
lusts." Ends contrary to God's will is a great 
argument with God to frustrate the petitions 
presented before him. Hence it is that so 
many pray for this and that, and yet receive it 
not. God answers them only with silence ; 
they have their words for their labour ; that 
is all. 

Objection. But God hears some persons, 
though their hearts be not right with him, as 
he did Israel in giving quails, though they 
spent them on their lusts. 

Answer. If he doth, it is in judgment, not in 
mercy. He gave them their desire indeed, but 
they had better have been without, for he sent 
leanness into their souls. Woe be to that man 
that God answ T ereth thus ! 

4. Another sort of prayers there are that are 
not answered ; and those are such as are made 
by men and presented to God in their own 
persons only, without their appearing in the 
Lord Jesus. For though God hath appointed 
prayer, and promised to hear the prayer of the 
creature, yet not the prayer of any creature 
that comes not in Christ : " If you ask any- 
thing in my name. And whether ye eat or 
drink, or whatsoever ye do, do all in the name 
of the Lord Jesus Christ." If you ask any- 
thing in my name, &c. Though you be never 
so devout, zealous, earnest, and constant in 
prayer, yet it is in Christ only that you must 
be heard and accepted. But, alas ! the most 
of men know not what it is to come to him in 
the name of our Lord Jesus, which is the reason 
they live wicked, pray wicked, and also die 
wicked; or else, 2, that they attain to nothing 
else but what a mere natural man may attain 
unto, as to be exact in word and deed betwixt 
man and man, and only with the righteous- 
ness of the law to appear before God. 

5. The last thing that hindereth prayer is 
the form of it without the power. It is an 



ON PRAYER. G71 

easy thing for men to be very hot for such 
things as forms of prayer as they are written 
in a book, but yet they are altogether forgetful 
to inquire with themselves whether they have 
the spirit and power of prayer. These men 
are like a painted man, and their prayers like 
a false voice : they in person appear as hypo- 
crites, and their prayers are an abomination. 
When they say they have been pouring out 
their souls to God, he saith they have been 
howling like dogs. 

When therefore thou intendest or art minded 
to pray to the Lord of heaven and earth, con- 
sider these following particulars : 

(1.) Consider seriously what thou wantest. 
Do not as many who in their word only beat 
the air, and ask for such things as indeed they 
do not desire nor see that they stand in need 
thereof. 

(2.) When thou seest w T hat thou wantest, 
keep to that, and take heed that thou prayest 
sensibly. 

Objection. But I have a sense of nothing; 
then, by your argument, I must not pray at all. 

Answer 1. If thou findest thyself senseless 
in some sad measure, yet thou canst not com- 
plain of that senselessness but by being 
sensible. There is a sense of senselessness. 
According to thy sense, then, that thou hast 
of the need of any thing, so pray, and if thou 
art sensible of thy senselessness, pray the 
Lord to make thee sensible of whatever thou 
findest thy heart senseless of. This was the 
usual practice of the holy men of God: 
"Lord, make me to know my end." "Lord, 
open to us this parable," said the disciples. 

And to this is annexed the promise, "Call 
upon me and I will hear thee and show thee 
great and mighty things that thou knowest 
not," that thou art not sensible of. But, 

2. Take heed that thy heart go to God as 
well as thy mouth. Let not thy mouth go any 
further than thou strivest to draw thine heart 
along with it. David w r ould lift his heart and 
soul to the Lord, and good reason ; for so far 
as a man's mouth goeth not along with his 
heart, so far it is but lip-labour only; and 
though God calls for and accepteth the calves 
of the lips, yet the lips without the heart 
argueth not only senselessness, but our being 
without sense of our senselessness ; and there- 
fore, if thou hast a mind to enlarge in prayer 
before God, see that it be w 7 ith thy heart. 

3. Take heed of affecting expressions, and 
so to please thyself with the use of them that 
thou forget not the life of prayer. 



672 



BUNYAN'S COMPLETE WORKS. 



I shall conclude this use with a caution or 
two. 

And the first is, take heed you do not throw 
off prayer through sudden persuasions that 
thou hast not the Spirit, neither prayest 
thereby. It is the great work of the devil 
to do his best, or rather worst, against the 
best prayers. He will flatter your false, dis- 
sembling hypocrites, and feed them with a 
thousand fancies of well-doing, when their 
very duties of prayer and all others stink in 
the nostrils of God when he stands at a poor 
Joshua's hand to resist him — that is, to per- 
suade him that neither his person nor perform- 
ances are accepted of God. Take heed, there- 
fore, of such false conclusions and groundless 
discouragements; and though such persuasions 
do come in upon thy spirit, be so far from be- 
ing discouraged by them that thou use them 
to put thee upon further sincerity and restless- 
ness of spirit in thy approaching to God. 

Secondly. As such sudden temptations should 
not stop thee from prayer and pouring out 
thy soul to God, so neither should thine own 
heart's corruption hinder thee. It may be 
thou mayest find in thee all those things be- 
fore mentioned, and that they will be endeav- 
ouring to put forth themselves in thy praying 
to him. Thy business then is, to judge them, 
to pray against them, and lay thyself so much 
the more at the foot of God in a sense of thy 
own vileness, and rather make an argument 
from thy vileness and corruption of heart to 
plead with God for justifying and sanctifying 
grace than an argument of discouragement 
and despair. David went this way : " O Lord, 
(saith he,) pardon mine iniquity, for it is 
great." 

Use 2. A word of encouragement. 

And therefore, secondly, (to speak a word 
by way of encouragement to the poor tempted 
and cast-down soul,) to pray to God through 
Christ. Though all prayer that is accepted of 
God in reference to eternal life must be in the 
Spirit, for that only maketh intercession for us 
according to the will of God, yet because many 
a poor soul may have the Holy Spirit working 
on them and stirring of them to groan unto 
the Lord for mercy, though through unbelief 
they do not, and for the present cannot, be- 
lieve that they are the people of God, such as 
he delights in, yet forasmuch as the truth of 
grace may be in them, therefore I shall, to en- 
courage them, lay down further these few par- 
ticulars : 

1. That Scripture in Luke xi. 8 is very en- 



couraging to any poor soul that doth hunger 
after Christ Jesus. In the 5th, 6th, and 7th 
verses he speaketh a parable of a man that 
went to his friend to borrow three loaves, who 
because he was in bed, denied him ; yet for his 
importunity's sake, he did arise and give him ; 
clearly signifying that though poor souls, 
through the weakness of their faith, cannot 
see that they are # the friends of God, yet they 
should never leave asking and knocking at 
God's door for mercy. "Mark, (saith Christ,) 
I say unto you, although he will not arise and 
give him because he is his friend, yet because 
of his importunity (of restless desires) he will 
arise and give him as many as he needeth." 
Poor heart! thou criest out that God will not 
regard thee, thou dost not find that thou art a 
friend to him, but rather an enemy in thine 
heart by wicked works; and thou art as though 
thou didst hear the Lord saying to thee, " Trou- 
ble me not, I cannot give unto thee," as he in 
the parable; yet, I say, continue knocking, 
crying, moaning, and bewailing thyself : I tell 
thee, though he will not arise and give thee 
because thou art his friend, yet because of thy 
importunity he will arise and give thee as 
many as thou needest. The same in effect you 
have discovered in the parable of the unjust 
judge and the poor widow; her importunity 
prevailed with him. And verily mine own ex- 
perience tells me that there is nothing that 
doth more prevail with God than importunity. 
Is it not so with you in respect of your beg- 
gars that come to your door? Though you 
have no heart to give them any thing at their 
first asking, yet if they follow you, bemoaning 
themselves, and will take no nay without an 
alms, you will give them, for their continual 
begging overcometh you. Is there bowels in 
you that are wicked, and will they be wrought 
upon by an importuning beggar? Go thou 
and do the like. It is a prevailing motive, 
and that by experience; he will arise and give 
thee as many as thou needest. 

2. Another encouragement for a poor, trem- 
bling, convinced soul is, to consider the place, 
throne, or seat on which the great God hath 
placed himself to hear the petitions and 
prayers of poor creatures; and that is a 
throne of grace, the mercy-seat, which sig- 
nifieth that in the days of the Gospel God 
hath taken up his seat, his abiding-place in 
mercy and forgiveness; and from thence he 
doth intend to hear the sinner and to com- 
mune with him, as he saith, (speaking before 
of the mercy-seat,) " And there will I meet 



A DISCOURSE ON PRAYER. 



673 



with thee." Mark, it is upon the mercy-seat : 
"There will I meet with thee, and there will 
I commune with thee, from above the mercy- 
seat." Poor souls ! they are very apt to enter- 
tain strange thoughts of God and his carriage 
towards them; and suddenly conclude that 
God will have no regard unto them, when yet 
he is upon the mercy-seat, and hath taken up 
his place on purpose there, to the end he may 
hear and regard the prayers of poor creatures. 
If he had said, I will commune with thee from 
my throne of judgment, then indeed you might 
have trembled and fled from the face of the 
great and glorious Majesty; but when he 
saith he will hear and commune with souls 
upon the throne of grace, or from the mercy- 
seat, this should encourage thee and cause 
thee to hope, nay, " to come boldly to the 
throne of grace, that thou mayest obtain 
mercy and find grace to help in time of need." 

3. There is yet another encouragement to con- 
tinue in prayer with God, and that is this : 

As there is a mercy -seat from whence God 
is willing to communicate with poor sinners, 
so there is also by this mercy-seat Jesus 
Christ, who continually besprinkleth it with 
his blood. Hence it is called the blood of 
sprinkling. When the high priest under the 
law was to go into the holiest, where the 
mercy-seat was, he might not go in without 
blood. 

Why so? Because, though God was upon 
the mercy-seat, yet he was perfectly just as 
well as merciful. Now the blood was to stop 
justice from running out upon the persons 
concerned in the intercession of the high 
priest, as in Lev. xvi. 13-17, to signify that 
all thine unworthiness that thou fearest should 
not hinder thee from coming to God in Christ 
for mercy. Thou criest out that thou art 
vile, and therefore God will not regard thy 
prayer ; it is true if thou delight in thy vile- 
ness and come to God out of a mere pretence. 
But if from a sense of thy vileness thou do 
pour out thy heart to God, desiring to be 
saved from the guilt and cleansed from the 
filth with all thy heart, fear not, thy vileness 
will not cause the Lord to stop his ear from 
hearing of thee. The value of the blood of 
Christ which is sprinkled upon the mercy-seat 
stops the course of justice, and opens a flood- 
gate for the mercy of the Lord to be extended 
unto thee. Thou hast therefore, as aforesaid, 
boldness to enter into the holiest by the blood 
of Jesus, that hath made a new and living 
way for thee ; thou shalt not die. 
43 



Besides, Jesus is there, not only to sprinkle 
the mercy-seat with his blood, but he speaks 
and his blood speaks ; he hath audience and 
his blood hath audience, insomuch that God 
saith when he doth but see the blood, "he 
will pass over you, and the plague shall not 
be upon you," &c. 

I shall not detain you any longer. Be sober 
and humble ; go to the Father in the name of 
the Son, and tell him your case, in the assist- 
ance of the Spirit, and you will then feel the 
benefit of praying with the Spirit and the un- 
derstanding also. 

Use 3. A word of reproof. 

1. This speaks sadly to you who never pray 
at all. 

I will pray, saith the apostle, and so saith 
the heart of them that are Christians. Thou, 
then, art not a Christian that art not a pray- 
ing person. The promise is, "That every one 
that is righteous shall pray." Thou, then, 
art a wicked wretch that prayest not. Jacob 
got the name of Israel by wrestling with God, 
and all his children bear that name with him. 
But the people that forget prayer, that call 
not on the name of the Lord, they have prayer 
made for them, but it is such as this, "Pour 
out thy fury upon the heathen, Lord, and 
upon the people that call not upon thy name." 
How likest thou this, O thou that art so far 
off from pouring out thine heart before God 
that thou goest to bed like a dog and risest 
like an hog or a sot, and forgettest to call upon 
him? What wilt thou do when thou shalt be 
damned in hell because thou couldst not find 
in thine heart to ask for heaven ? Who will 
grieve for thy sorrow that didst not count 
mercy worth asking for? I tell thee the 
ravens, the dogs, &c, shall rise up in judg- 
ment against thee, for they will, according to 
their kind, make signs and a noise for some- 
thing to refresh them when they want it ; but 
thou hast not the heart to ask for heaven, 
though thou must eternally perish in hell if 
thou hast it not. 

2. This rebukes you that make it your busi- 
ness to slight, mock at, and undervalue the 
Spirit, and praying by that. What will you 
do when God shall come to reckon for these 
things ? You count it high treason to speak 
but a word against the king, nay, you tremble 
at the thoughts of it, and yet in the mean time 
you will blaspheme the Spirit of the Lord. Is 
God indeed to be dallied with, and will the 
end be pleasant unto you ? Did God send his 
Holy Spirit into the hearts of his people to 



674 



BUNYAN'S COMPLETE WORKS. 



that end that you should taunt at it? Is this 
to serve God, and doth this demonstrate the 
reformation of your Church ? Nay, is it not 
the mark of implacable reprobates? O fear- 
ful ! can you not be content to be damned for 
your sins against the law, but you must sin 
against the Holy Ghost ? 

Must the holy, harmless, and undefiled 
Spirit of grace, the nature of God, the promise 
of Christ, the Comforter of his children, that 
without which no man can do any service ac- 
ceptable to the Father — must this, I say, be 
the burden of your song, to taunt, deride, and 
mock at? If God sent Korah and his com- 
pany headlong to hell for speaking against 
Moses and Aaron, do you that mock at the 
Spirit of Christ think to escape unpunished ? 
Did you ever read what God did to Ananias 
and Sapphira for telling but one lie against it ? 
Also to Simon Magus for but undervaluing of 
it? And will thy sin be a virtue or go unre- 
warded with vengeance that maketh it thy 
business to rage against and oppose its office, 
service, and help that it giveth to the children 
of God? It is a fearful thing to do despite 
unto the Spirit of grace. Compare Matt. xii. 
31 with Mark iii. 20. 

3. As this is the doom of those who do 
openly blaspheme the Holy Ghost in a way of 
disdain and reproach to its office and service, 
so also it is sad for you who resist this Spirit 
of prayer by a form of man's inventing. A 
very juggle of the devil, that the traditions of 
men should be of better esteem and more to 
be owned than the Spirit of prayer ! What is 
this less than that accursed abomination of 
Jeroboam, which kept many from going to 
Jerusalem, the place and way of God's ap- 
pointment, to worship, and by that means 
brought such displeasure from God upon them 
as to this day is not appeased? One would 
think that God's judgments of old upon the 
hypocrites of that day should make them that 
have heard of such things take heed and fear 
to do so. Yet the doctors of our day are so 
far from taking warning by the punishment of 
others that they do most desperately rush into 
the same transgression — viz., to set up an in- 
stitution of man, neither commanded nor com- 
mended of God — and whosoever will not obey 
therein, they must be driven either out of the 
land or the world. 

Hath God required these things at your 
hands? If he hath, show us where. If not, 
(as I am sure he has not,) then what cursed 
presumption is it in any pope, bishop, or other 



to command that in the worship of God which 
he hath not required? Nay, further, it is not 
that part only of the form which is several 
texts of Scripture that we are commanded to 
say, but even all must be confessed as the 
divine worship of God, notwithstanding those 
absurdities contained therein, which, because 
they are at large discovered by others, I omit 
the rehearsal of them. Again, though a man 
be willing to live never so peaceably, yet be- 
cause he cannot for conscience' sake own that 
for one of the most eminent parts of God's 
worship which he never commanded, therefore 
must that man be looked upon factious, sedi- 
tious, erroneous, heretical, a disparagement to 
the Church, a seducer of the people, and what 
not ? Lord, what will be the fruit of these 
things when for the doctrine of God there is 
imposed (that is, more than taught) the tradi- 
tions of men? Thus is the Spirit of prayer 
disowned and the form imposed ; the Spirit 
debased and the form extolled; they that pray 
with the Spirit, though never so humble and 
holy, counted fanatics, and they that pray with 
the form, though with that only, counted the 
virtuous? And how will the favourites of 
such a practice answer that Scripture which 
commandeth that the Church should turn 
away from such as have a form of godliness 
and deny the power thereof? And if I should 
say that men that do these things aforesaid do 
advance a form of prayer of other men's mak- 
ing above the Spirit of prayer, it would not 
take long time to prove it. For he that ad- 
van ceth the book of common prayer above the 
Spirit of prayer, he doth advance a form of 
men's making above it. But this do all those 
who banish, or desire to banish, them that pray 
with the Spirit of prayer, while they hug and 
embrace them that pray by that form only, and 
that because they do it. Therefore they love 
and advance the form of their own or others' 
inventing before the Spirit of prayer, which is 
God's special and gracious appointment. 

If you desire the clearing of the minor, look 
into the jails in England and into the ale- 
houses of the same, and I trow you will find 
those that plead for the Spirit of prayer in the 
jail, and them that look after the form of 
men's inventions only in the alehouse. It is 
evident also by the silencing of God's dear 
ministers, though never so powerfully enabled 
by the Spirit of prayer, if they in conscience 
cannot admit of that form of common prayer. 
If this be not an exalting the common prayer- 
book above either praying by the Spirit or 



A DISCOURSE 

preaching the word, I have taken my mark 
amiss. It is not pleasant for me to dwell on 
this. The Lord in mercy turn the hearts of 
the people to seek more after the Spirit of 
prayer, and in the strength of that to pour out 
their souls before the Lord ! Only let me say, 
it is a sad sign that that which is one of the 
most eminent parts of the pretended worship 
of God is antichristian when it hath nothing 
but the tradition of men and the strength of 
persecution to uphold or plead for it. 

I shall conclude this discourse with this 
word of advice to all God's people : 1. Believe 
that as sure as you are in the way of God you 
must meet with temptations. 2. The first day 



ON PRAYER. 675 

therefore that thou dost enter Christ's congre- 
gation look for them. 3. When they do come, 
beg of God to carry thee through them. 4. 
Be jealous of thine own heart, that it deceive 
thee not in thy evidences for heaven nor in 
thy walking with God in this world. 5. Take 
heed of the flatteries of false brethren. 6. 
Keep in the life and power of truth. 7. Look 
most at the things which are not seen. 8. Take 
heed of little sins. 9. Keep the promise warm 
upon thy heart. 10. Eenew thy acts of faith 
in the blood of Christ. 11. Consider the work 
of thy regeneration. 12. Count to run with 
the foremost therein. 
Grace be with you ! 



A RELATION 

OF THE 

IMPRISONMENT OF MR. JOHN BUNYAN, 

MINISTER OF THE GOSPEL AT BEDFORD, IN NOVEMBER, 1660. 

HIS EXAMINATION BEFORE THE JUSTICES, HIS CONFERENCE WITH THE CLERK OF THE 
PEACE, WHAT PASSED BETWEEN THE JUDGES AND HIS WIFE WHEN SHE PRESENTED A 
PETITION FOR HIS DELIVERANCE, Ac. 

WRITTEN BY HIMSELF. 

Blessed are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven. 

Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil against you 
falsely, for my name's sake. 

Rejoice and he exceeding glad, for great is your reward in heaven, for so persecuted they the prophets which 
were before you. — Matt. v. 10, 11, 12. 



The relation of my imprisonment in the month of 
November, 1660, when, by the good hand of my 
God, I had for five or six years together, with- 
out any great interruption, freely preached the 
blessed Gospel of our Lord Jesus Christ, and 
had also, through his blessed grace, some en- 
couragement by his blessing thereupon: tlie 
Devil, that old enemy of man's salvation, took 
his opportunity to inflame the hearts of his 
vassals against me, insomuch that at the last I 
was laid out for by the warrant of a justice, 
and was taken and committed to prison. The 
relation thereof is as followeth. 

Upon the 12th of this instant, November, 
1660, I was desired by some of the friends in 
the country to come to teach at Samsell, by 
Harlington, in Bedfordshire ; to whom I made 
a promise, if the Lord permitted, to be with 
them on the time aforesaid. The justice, hear- 
ing thereof, (whose name is Mr. Francis Win- 
gate,) forthwith issued out his warrant to take 
me and bring me before him, and in the mean 
time to keep a very strong watch about the 
house where the meeting should be kept, as if 
we that were to meet together in that place 
did intend to do some fearful business, to the 
destruction of the country, when, alas! the 



constable, when he came in, found us only 
with our Bibles in our hands, ready to speak 
and hear the word of God, for we were just 
about to begin our exercise. Nay, we had be- 
gun in prayer for the blessing of God upon our 
opportunity, intending to have preached the 
word of the Lord unto them there present, but 
the constable's coming in prevented us. So 
that I was taken and forced to depart the 
room. 

But had I been minded to have played the 
coward, I could have escaped and kept out of 
his hands ; for when I was come to my friend's 
house there was whispering that that day I 
should be taken, for there was a warrant out to 
take me ; which when my friend heard, he 
being somewhat timorous, questioned whether 
we had best have our meeting or not, and 
whether it might not be better for me to depart, 
lest they should take me and have me before 
the justice, and after that send me to prison, 
(for he knew better than I what spirit they 
were of, living by them.) To whom I said, 
No, by no means ; I will not stir, neither will 
I have the meeting dismissed for this. Come, 
be of good cheer, let us not be daunted ; our 
cause is good, we need not be ashamed of it; 
to preach God's word, it is so good a work that 

677 



678 



BUNT AN' S COMPLETE WORKS. 



we shall be well rewarded if we suffer for that ; 
or to this purpose. But as for my friend, I 
think he was more afraid of me than of himself. 
After this I walked into the close, where, I 
somewhat seriously considering the matter, 
this came into my mind : That I had showed 
myself hearty and courageous in my preach- 
ing, and had, blessed be grace! made it my 
business to encourage others ; therefore thought 
I, If I should now run and make an escape, it 
wili be of a very ill favour in the country ; for 
what will my weak and newly-converted breth- 
ren think of it but that I was not so strong in 
deed as I was in word ? Also I feared that if I 
should run now there was a warrant out for 
me, I might by so doing make them afraid 
to stand when great words only should be 
spoken to them. Besides, I thought that seeing 
God of his mercy should choose me to go upon 
the forlorn hope in this country — that is, to be 
the first that should be opposed for the Gospel 
— if I should fly it might be a discouragement 
to the whole body that might follow after. 
And further, I thought the world thereby would 
take occasion at my cowardliness to have blas- 
phemed the Gospel, and to have had some 
grounds to suspect worse of me and my profes- 
sion than I deserved. These things with 
others, considered by me, I came in again to 
the house, with a full resolution to keep the 
meeting and not to go away, though I could 
have been gone about an hour before the offi- 
cer apprehended me; but I would not, for I 
was resolved to see the utmost of what they 
could say or do unto me ; for, blessed be the 
Lord! I knew of no evil that I had said or 
done. And so, as aforesaid, I begun the meet- 
ing, but, being prevented by the constable's 
coming in with his warrant to take me, I could 
not proceed ; but before I went away I spake 
some few words of counsel and encouragement 
to the people, declaring to them that they saw 
we were prevented of our opportunity to speak 
and hear the word of God, and were like to 
suffer for the same ; desiring them that they 
should not be discouraged, for it was a mercy 
to suffer upon so good account, for we might 
have been apprehended as thieves or murder- 
ers, or for other wickedness ; but, blessed be 
God ! it was not so, but we suffer as Christians 
for well-doing, and we had better be the per- 
secuted than the persecutors, &c. But the 
constable and the justice's man, waiting on us, 
would not be at quiet till they had me away 
and that we departed the house ; but because 
the justice was not at home that day, there was 



a friend of mine engaged for me to bring me to 
the constable on the morrow morning; other- 
wise the constable must have charged a watch 
with me, or have secured me some other way, my 
crime was so great. So on the next morning 
we went to the constable, and so to the justice. 
He asked the constable what he did where we 
were met together, and what we had with us. 
I trow he meant whether we had armour or 
not; but when the constable told him that 
there were only met a few of us together to 
preach and hear the word, and no sign of any 
thing else, he could not well tell what to say ; 
yet because he had sent for me, he did adven- 
ture to put out a few proposals to me, which 
were to this effect: namely, what I did there? 
and why I did not content myself with follow- 
ing my calling, for it was against the law that 
such as I should be admitted to do as I did? 

To which I answered that the intent of my 
coming thither and to other places was to in- 
struct and counsel people to forsake their sins 
and close in with Christ, lest they did misera- 
bly perish, and that I could do both these with- 
out confusion — to wit, follow my calling and 
preach the word also. 

At which words he was in a chafe, as it ap- 
peared, for he said that he would break the 
neck of our meetings. 

I said, It may be so. Then he wished me 
to get me sureties to be bound for me, or else 
he would send me to the jail. 

My sureties being ready, I called them in, 
and when the bond for my appearance was 
made, he told them that they were bound to 
keep me from preaching, and that if I did 
preach their bonds would be forfeited. To 
which I answered that then I should break 
them, for I should not leave speaking the word 
of God, even to counsel, comfort, exhort, and 
teach the people among whom I came ; and I 
thought this to be a work that had no hurt in 
it, but was rather worthy of commendation 
than blame. 

Wingate. Whereat he told me that if they 
would not be so bound, my mittimus must be 
made and I sent to the jail, there to lie to the 
quarter sessions. 

Now while my mittimus was a making the 
justice was withdrawn, and in comes an old 
enemy to the truth, Dr. Lindale, who, when he 
was come in, fell to taunting at me with many 
reviling terms. 

Bunyan. To whom I answered that I did not 
come thither to talk with him, but with the 
justice. Whereat he supposed that I had 



IMPRISONMENT OF JOHN BTJNYAN. 



679 



nothing to say for myself, triumphed as if he 
had got the victory, charging and condemning 
me for meddling with that for which I could 
show no warrant, and asked me if I had taken 
the oaths, and if I had not it was pity bat that 
I should be sent to prison, &c. 

I told him that if I was minded I could an- 
swer to any sober question that he should put 
to me. He then urged me again how I could 
prove it lawful for me to preach, with a great 
deal of confidence of the victory. 

But at last, because he should see that I 
could answer him if I listed, I cited him to 
that in Peter, which saith, "As every man 
hath received the gift, even so let him minister 
the same," &c. 

Lindale. A.Y, saith he, to whom is that 
spoken ? 

Bunyan. To whom? said I, why to every 
man that hath received a gift from God. 
"Mark," saith the apostle, "As every man 
that hath received a gift from God," &c. And 
again, " You may all prophesy, one by one." 
Whereat the man was a little stopt and went a 
softlier pace; but not being willing to lose the 
day, he began again, and said : 

Lindale. Indeed I do remember that I have 
read of one Alexander, a coppersmith, who did 
much oppose and disturb the apostles, (aiming, 
it is like, at me, because I was a tinker.) 

Bunyan. To which I answered that I also 
had read of very many priests and Pharisees 
that had their hands in the blood of our Lord 
Jesus Christ. 

Lindale. Ay, saith he, and you are one of 
those scribes and Pharisees, for you, with a 
pretence, make long prayers to devour widows' 
houses. 

Bunyan. I answered that if he had got no 
more by preaching and praying than I had 
done, he would not be so rich as now he was. 
But that Scripture coming into my mind, 
" Answer not a fool according to his folly," I 
was as sparing of my speech as I could without 
prejudice to truth. 

Now by this time my mittimus was made, 
and I committed to the constable, to be sent to 
the jail in Bedford, &c. 

But as I was going two of my brethren met 
with me by the way, and desired the constable 
to stay, supposing that they should prevail 
with the justice, through the favour of a pre- 
tended friend, to let me go at liberty. So we 
dad stay while they went to the justice, and 
after much discourse with him it came to this 
— that if I would come to him again and say 



some certain words to him, I should be re- 
leased ; which when they told me I said if the 
words were such that might be said with a 
good conscience, I should, or else I should not. 
So through their importunity I went back 
again, but not believing that I should be de- 
livered. For I feared their spirit was too full 
of opposition to the truth to let me go, unless 
I should in something or other dishonour my 
God and wound my conscience. Wherefore 
as I went I lift up my heart to God for light 
and strength to be kept, that I might not do 
anything that might either dishonour him, or 
wrong my own soul, or be a grief or discour- 
agement to any that were inclining after the 
Lord Jesus Christ. 

Well, when I came to the justice again, there 
was Mr. Foster of Bedford, who coming out of 
another room, and seeing of me by the light of 
the candle, (for it was dark night when I went 
thither,) he said unto me, Who is there? John 
Bunyan? with such seeming affection as if he 
would have leaped on my neck and kissed me; 
which made me somewhat wonder that such a 
man as he, with whom I had so little acquaint- 
ance, and, besides, that had ever been a close 
opposer of the ways of God, should carry him- 
self so full of love to me ; but afterwards, when 
I saw what he did, it caused me to remember 
those sayings : " Their tongues are smoother 
than oil, but their words are drawn swords." 
And again, " Beware of men," &c. When I 
had answered him that, blessed be God ! I was 
well, he said, What is the occasion of your 
being here? or to that purpose. To whom I 
answered that I was at a meeting of people a 
little way off, intending to speak a word of 
exhortation to them ; the justice hearing 
thereof, said I, w r as pleased to send his warrant 
to fetch me before him, &c. 

Foster. So, said he, I understand ; but well, 
if you will promise to call the people no more 
together, you shall have your liberty to go 
home, for my brother is very loth to seifd you 
to prison if you will be but ruled. 

Bunyan. Sir, said I, pray what do you mean 
by calling the people together? My business 
is not anything among them when they are 
come together but to exhort them to look after 
the salvation of their souls, that they may be 
saved, &c. 

Foster. Saith he, We must not enter into 
explication or dispute now ; but if you will say 
you will call the people no more together, you 
may have your liberty ; if not, you must be 
sent away to prison. 



680 



BUNYAN'S COMPLETE WORKS. 



Bunyan. Sir, said I, I shall not force or 
compel any man to hear me, but yet if I come 
into any place where there is a people met 
together, I should, according to the best of my 
skill and wisdom, exhort and counsel them to 
seek out after the Lord Jesus Christ, for the 
salvation of their souls. 

Foster. He said that was none of my work ; 
I must follow my calling ; and if I would but 
leave off preaching and follow my calling, I 
should have the justice's favour and be ac- 
quitted presently. 

Bunyan. To whom I said that I could follow 
my calling and that too — namely, preaching 
the word — and I did look upon it as my duty 
to do them both as I had an opportunity. 

Foster. He said to have any such meetings 
was against the law, and therefore he would 
have me leave off, and say I would call the 
people no more together. 

Bunyan. To whom I said that I durst not 
make any further promise, for my conscience 
would not suffer me to do it. And again, I 
did look upon it as my duty to do as much 
good as I could, not only in my trade, but also 
in communicating to all people wheresoever 
I came the best knowledge I had in the 
word. 

Foster. He told me that I was the nearest 
the Papists of any, and that he would convince 
me of immediately. 

Bunyan. I asked him wherein. 

Foster. He said, In that we understood the 
Scriptures literally. 

Bunyan. I told him that those that were to 
be understood literally, we understood them 
so, but for those that were to be understood 
otherwise, we endeavoured to understand 
them. 

Foster. He said, Which of the Scriptures do 
you understand literally ? 

Bunyan. I said this : " He that believes shall 
be saved." This was to be understood just as 
it is spoken, that whosoever believeth in Christ 
shall, according to the plain and simple words 
of the text, be saved. 

Foster. He said that I was ignorant and did 
not understand the Scriptures ; for how, said 
he, can you understand them when you know 
not the original Greek? &c. 

Bunyan. To whom I said that if that was 
his opinion, that none could understand the 
Scriptures but those that had the orignal 
Greek, &c, then but a very few of the poorest 
sort should be saved, (this is harsh,) yet the 
Scripture saith " that God hides his things 



from the wise and prudent, (that is, from the 
learned of the world,) and reveals them to 
babes and sucklings." 

Foster. He said there were none that heard 
me but a company of foolish people. 

Bunyan. I told him that there were the wise 
as well as the foolish that do hear me; and 
again, those that are most commonly counted 
foolish by the world are the wisest before God. 
Also, that God had rejected the wise and 
mighty and noble, and chosen the foolish and 
the base. 

Foster. He told me that I made people neg- 
lect their calling, and that God hath com- 
manded people to work six days, and serve 
him on the seventh. 

Bunyan. I told him that it was the duty of 
people (both rich and poor) to look out for 
their souls on those days as well as for their 
bodies, and that God would have his people 
exhort one another daily while it is called to- 
day. 

Foster. He said again that there were none 
but a company of poor, simple, ignorant people 
that came to hear me. 

Bunyan. I told him that the foolish and the 
ignorant had most need of teaching and infor- 
mation, and therefore it would be profitable 
for me to go on in that work. 

Foster. Well, said he, to conclude, but will 
you promise that you will not call the people 
together any more, and then you may be re- 
leased and go home ? 

Bunyan. I told him that I durst say no more 
than I had said, for I durst not leave off that 
work which God had called me to. 

So he withdrew from me, and then came 
several of the justice's servants to me and told 
me that I stood too much upon a nicety. 
Their master, they said, was willing to let me 
go ; and if I would but say I would call the 
people no more together, I might have my 
liberty, &c. 

Bunyan. I told them there were more ways 
than one in which a man might be said to 
call the people together. As, for instance, if a 
man get upon the market-place, and there 
read a book or the like, though he do not say 
to the people, Sirs, come hither and -hear ; yet 
if they come to him because he reads, he by 
his very reading may be said to call them to- 
gether, because they would not have been there 
to hear if he had not been there to read ; and 
seeing this might be termed a calling the 
people together, I durst not say I would not 
call them together, for then, by the same argu- 



IMPRISONMENT OF JOHN B UNYAN. 



681 



ment, my preaching might be said to call them 
together. 

Wingate and Foster. Then came the justice 
and Mr. Foster to me again, (we had a little 
more discourse about preaching, but because 
the method of it is out of my mind I pass it,) 
and when they saw that I was at a point, and 
would not be moved nor persuaded, 

Mr. Foster- told the justice that then he 
must send me away to prison, and that he 
would do well also if he would present all 
them that were the cause of my coming among 
them to meetings. Thus we parted. 

And verily, as I was going forth of the doors, 
I had much ado to forbear saying to them that 
I carried the peace of God along with me ; but 
I held my peace, and, blessed be the Lord! 
went away to prison with God's comfort in my 
poor soul. 

After I had lain in the jail five or six days 
the brethren sought means again to get me out 
by bondsmen, (for so run my mittimus, that I 
should lie there till I could find sureties.) 
They w r ent to a justice at Elstow, one Mr. 
Crumpton, to desire him to take bond for my 
appearing at the quarter sessions. At the first 
he told them he would, but afterwards he 
made a demur at the business, and desired 
first to see my mittimus, which run to this 
purpose : That I went about to several con- 
venticles in this country, to the great dispar- 
agement of the government of the Church of 
England, &c. When he had seen it he said 
that there might be something more against 
me than w T as expressed in my mittimus, and 
that he was but a young man; therefore he 
durst not do it. This my jailer told me. 
Whereat I was not at all daunted, but rather 
glad, and saw evidently that the Lord had 
heard me ; for before I went down to the jus- 
tice I begged of God that if I might do more 
good by being at liberty than in prison, that 
then I might be set at liberty, but if not, his 
will be done ; for I was not altogether without 
hopes but that my imprisonment might be an 
awakening to the saints in the country ; there- 
fore I could not tell well which to choose, only 
I in that manner did commit the thing to God. 
And verily at my return I did meet my God 
sweetly in the prison again, comforting of me 
and satisfying of me that it was his will and 
mind that I should be there. 

When I came back again to prison, as I was 



*" This is the man that did at the first express so 
much love to me. 



musing at the slender answer of the justice, 
this word dropped in upon my heart with some 
life : " For he knew that for envy they had de- 
livered him." 

Thus have I in short declared the manner 
and occasion of my being in prison, where I 
lie waiting the good will of God, to do with 
me as he pleaseth, knowing that not one hair 
of my head can fall to the ground without the 
will of my Father which is in heaven. Let 
the rage and malice of men be never so great, 
they can do no more nor go no farther than 
God permits them ; but when they have done 
their worst, we know all things shall work 
together for good to them that love God. 
Farewell ! 

Here is the sum of my Examination before Jus- 
tice Keelin, Justice Chester, Justice Blundale, 
Justice Beecher, and Justice Snagg, &c. 
After I had lain in prison above seven 
weeks the quarter sessions were to be kept in 
Bedford for the county thereof, unto which 
place I was to be brought; and when my jailer 
had set me before those justices, there was a 
bill of indictment preferred against me. The 
extent thereof was as followeth: That John 
Bunyan, of the town of Bedford, labourer, be- 
ing a person of such and such conditions, he 
hath (since such a time) devilishly and per- 
niciously abstained from coming to church to 
hear divine service, and is a common upholder 
of several unlawful meetings and conventi- 
cles, to the great disturbance and distraction 
of the good subjects of this kingdom, contrary 
to the laws of our sovereign lord the king, &c. 

The Clerk. When this w T as read, the clerk of 
the sessions said unto me, What say you to 
this? 

Bunyan. I said that, as to the first part of it, 
I was a common frequenter of the Church of 
God, and was also, by grace, a member with 
those people over whom Christ is the Head. 

Keelin. But saith Justice Keelin, (who was 
the judge in that court,) Do you come to 
church, (you know what I mean,) to the parish 
church, to hear divine service? 

Bunyan. I answered, No, I did not. 

Keelin. He asked me, Why ? 

Bunyan. I said, Because I did not find it 
commanded in the word of God. 

Keelin. He said, We were commanded to 
pray. 

Bunyan, I said, But not by the common 
prayer-book. 

Keelin. He said, How then? 



682 



BUNYAN' S COMPLETE WORKS. 



Bunyan. I said, With the Spirit. As the 
apostle saith, "I will pray with the Spirit, 
with understanding." 

Keelin. He said, We might pray with the 
Spirit, with understanding and with the com- 
mon prayer-book also. 

Bunyan. I said that those prayers in the 
common prayer-book were such as were made 
by other men, and not by the motions of the 
Holy Ghost within our hearts ; and, as I said, 
the apostle saith he will pray with the Spirit 
and with understanding, not with the Spirit 
and the common prayer-book. 

Another Justice. What do you count prayer? 
Do you think it is to say a few words over be- 
fore or among a people? 

Bunyan. I said, No, not so ; for men might 
have many elegant or excellent words, and yet 
not pray at all ; but when a man prayeth he 
doth through a sense of those things which he 
wants (which sense -is begotten by the Spirit) 
pour out his heart before God through Christ, 
though his words be not so many and so ex- 
cellent as others are. 

Justices. -They said that was true. 

Bunyan. I said, This might be done without 
the common prayer-book. 

Another. One of them said, (I think it was 
Justice Blundale or Justice Snagg,) How 
should we know that you do not write out 
your prayers first, and then read them after- 
wards to the people? This he spake in a 
laughing way. 

Bunyan. I said, It is not our use to take a 
pen and paper and write a few words thereon, 
and then go and read it over to a company of 
people. 

But how should we know it? said he. 

Bunyan. Sir, it is none of our custom, said I. 

Keelin. But, said Justice Keelin, it is lawful 
to use common prayer, and such like forms, 
for Christ taught his disciples to pray, as J ohn 
also taught his disciples. And further, said 
he, cannot one man teach another to pray? 
Faith comes by hearing; and one man may 
convince another of sin, and therefore prayers 
made by men and read over are good to teach 
and help men to pray. 

While he was speaking these words, God 
brought that word into my mind in the eighth 
of the Romans, at the 26th verse — I say God 
brought it, for I thought not on it before ; but 
as he was speaking it came so fresh into my 



mind, and was set so evidently before me, as 
if the Scripture had said, Take me, take me; 
so when he had done speaking, 

Bunyan. I said, Sir, the Scripture saith that 
"it is the Spirit that helpeth our infirmities;" 
for we know not what we should pray for as 
we ought, but the Spirit itself maketh inter- 
cession for us, with sighs and groanings which 
cannot be uttered. Mark, said I, it doth not 
say the common prayer-book teaches us how 
to pray, but the Spirit. " And it is the Spirit 
that helpeth our infirmities," saith the apostle ; 
he doth not say it is the common prayer-book. 

And as to the Lord's Prayer, although it be 
an easy thing to say, Our Father, &c, with the 
mouth, yet there are very few that can, in the 
Spirit, say the two first words of that prayer — 
that is, that can call God their Father — as 
knowing what it is to be born again, and as 
having experience that they are begotten of 
the Spirit of God, which if they do not all is 
but babbling, &c. 

Keelin. Justice Keelin said that that was a 
truth. 

Bunyan. And I say further, as to your say- 
ing that one man may convince another of 
sin, and that faith comes by hearing, and that 
one man may tell another how he should 
pray, &c. — I say men may tell each other of 
their sins, but it is the Spirit that must con- 
vince them.* 

And though it be said that faith comes by 
hearing, yet it is the Spirit that worke'th faith 
in the heart through hearing, or else "they 
are not profited by hearing." Heb. iv. 12. 

And that though one man may tell another 
how he should pray, yet, as I said before, he 
cannot pray, nor make his condition known to 
God, except the Spirit help. It is not the 
common prayer-book that can do this. It is 
the "Spirit that showeth us our sins," (John 
xvi. 16,) and the "Spirit that showeth us a 
Saviour," (Matt. xi. 27,) and the Spirit that 
stirreth up in our hearts desire to come to God 
for such things as we stand in need of, even 
sighing out our souls unto him for them with 
groans which cannot be uttered. With other 
words to the same purpose. At this they were set. 

Keelin. But, says Justice Keelin, what have 
you against the common prayer-book ? 

Bunyan. I said, sir, if you will hear me, I 
shall lay down my reasons against it. 

Keelin. He said I should have liberty. But 



* If any say now that God useth means, I answer, 
but not the common prayer-book, for that is none of 



his institution ; it is the Spirit in the word that is 
God's ordinance. 



IMPRISONMENT OF JOHN BTJNYAN. 



683 



first, said he, let me give you one caution : 
take heed of speaking irreverently of the com- 
mon prayer-hook, for if you do so you will 
bring great damage upon yourself. 

Banyan. So I proceeded and said, My first 
reason was, because it was not commanded 
in the word of God, and therefore I could not 
do it. 

Another. One of them said, Where do you 
find it commanded in the Scripture that you 
should go to Elstovv or Bedford, and yet it is 
lawful to go to either of them, is it not? 

Bunyan. I said, To go to Elstow or Bedford 
was a civil thing, and not material, though 
not commanded, and yet God's word allowed 
me to go about my calling, and therefore if it 
lay there then to go thither, &c. But to pray 
was a great part of the divine worship of God, 
and therefore it ought to be done according to 
the rule of God's word. 

Another. One of them said, He will do 
harm ; let him speak no further. 

Justice Keelin. Justice Keelin said, No, no, 
never fear him ; we are better established 
than so; he can do no harm; we know the 
common prayer-book has been ever since the 
apostles' time, and is lawful to be used in the 
church. 

Bunyan. I said, Show me the place in the 
epistles where the common prayer-book is 
written, or one text of Scripture that com- 
mands jne to read it, and I will use it. But 
yet notwithstanding, said I, they that have a 
mind to use it, they have their liberty — that 
is,* I would not keep them from it — but for 
our parts, we can pray to God without it. 
Blessed be his name ! 

With that one of them said, Who is your 
God — Beelzebub? Moreover, they often said 
that I was possessed with the spirit of delu- 
sion and of the devil. All which sayings I 
passed over. The Lord forgive them ! And 
further I said, Blessed be the Lord for it ! we 
are encouraged to meet together and to pray, 
and exhort one another ; for we have had the 
comfortable presence of God among us, for 
ever blessed be his holy name ! 

Keelin. Justice Keelin called this pedlar's 
French, saying that I must leave off my cant- 
ing. The Lord open his eyes ! 

Bunyan. I said that we ought to exhort 
one another daily while it is called to-day, &c. 

Keelin. Justice Keelin said that I ought 

* It is not the spirit of a Christian to persecute any 
for their religion, but to pity them, and, if they will 
turn, to instruct them. 



not to preach, and asked me where I had 
my authority; with many other such like 
words. 

Bunyan. I said that I would prove that it 
was lawful for me, and such as I am, to preach 
the word of God. 

Keelin. He said unto me, By what Scripture ? 

I said, By that in the first Epistle of Peter, 
the 4th chapter, the 11th verse, and Acts 
xviii., with other Scriptures, which he would 
not suffer me to mention. But hold ! said he, 
not so many : which is the first ? 

Bunyan. I said, This : " As every man hath 
received the gift, even so let him minister the 
same unto another, as good stewards of the 
manifold grace of God ; if any man speak, let 
him speak as the oracles of God," &c. 

Keelin. He said, Let me a little open that 
Scripture to you. As every man hath re- 
ceived the gift — that is, said he, as every man 
hath received a trade — so let him follow it. 
If any man hath received a gift of tinkering, 
as thou hast done, let him follow his tinkering. 
And so other men their trades. And the 
divine his calling, &c. 

Bunyan. Nay, sir, said I, but it is most clear 
that the apostle speaks here of preaching the 
word ; if you do but compare both the verses 
together, the next verse explains this gift, 
what it is, saying, " If any man speak, let him 
speak as the oracles of God;" so that it is 
plain that the Holy Ghost doth not so much 
in this place exhort to civil callings as to the 
exercising of those gifts that we have re- 
ceived from God. I would have gone on, but 
he would not give me leave. 

Keelin. He said we might do it in our fami- 
lies, but not otherways. 

Bunyan. I said, If it was lawful to do good 
to some, it was lawful to do good to more. 
If it was a good duty to exhort our fami- 
lies, it is good to exhort others ; but if they 
held it a sin to meet together to seek the 
face of God and exhort one another to follow 
Christ, I should sin still, for so we should do. 

Keelin. He said he was not so well versed 
in Scripture as to dispute, or words to that 
purpose. And said, moreover, that they could 
not wait upon me any longer; but said to 
me, Then you confess the indictment, do you 
not? Now, and not till now, I saw I was 
indicted. 

Bunyan. I said, This I confess : we have had 
many meetings together, both to pray to God 
and to exhort one another, and that we had 
the sweet, comforting presence of the Lord 



684 



JBUNYAN'S COMPLETE WORKS. 



among us for our encouragement, blessed be 
his name therefor! I confess myself guilty 
no otherwise. 

Keelin. Then said he, Hear your judgment: 
You must be had back again to prison, and 
there lie for three months following; and at 
three months' end, if you do not submit to go 
to church to hear divine service, and leave 
your preaching, you must be banished the 
realm; and if, after such a day as shall be 
appointed you to be gone, you shall be found 
in this realm, &c, or be found to come over 
again without special license from the king, 
&c, you must stretch by the neck for it, I tell 
you plainly ; and so he bid my jailer have me 
away. 

Bunyan. I told him, As to this matter, I 
was at a point with him, for if I was out of 
prison to-day I would preach the Gospel again 
to-morrow, by the help of God. 

Another. To which one made me some an- 
swer, but my jailer pulling me away to be 
gone, I could not tell what he said. 

Thus I departed from them ; and I can 
truly say, I bless the Lord Jesus Christ for it 
that my heart was sweetly refreshed in the 
time of my examination, and also afterwards 
at my returning to the prison ; so that I found 
Christ's words more than bare trifles where 
he saith, " he will give a mouth and wisdom, 
even such as all the adversaries shall not re- 
sist or gainsay," and that his peace no man 
can take from us. 

Thus have I given you the substance of my 
examination. The Lord make these profitable 
to all that shall read or hear them ! Farewell. 

The Substance of some Discourse had between the 

Clerk of the Peace and myself, when he came 

to admonish me according to the tenor of that 

law by which I was in prison. 

"When I had lain in prison other twelve 
weeks, and now not knowing what they in- 
tended to do w T ith me, upon the third of April 
comes Mr. Cobb unto me, (as he told me,) 
being sent by the justices to admonish me and 
demand of me submittance to the Church of 
England, &c. When he was come into the 
house he sent for me out of my chamber; and 
when I was come unto him he said, 

Cobb. Neighbour Bunyan, how do you do? 

Bunyan. I thank you, sir, said I, very well, 
blessed be the Lord ! 

Cobb. Saith he, I come to tell you that it is 
desired you would submit yourself to the laws 
of the land, or else at the next sessions it will 



go worse with you, even to be sent away out 
of the nation, or else worse than that. 

Bunyan. I said that I did desire to demean 
myself in the world both as becometh a man 
and a Christian. 

Cobb. But, saith he, you must submit to the 
laws of the land, and leave off those meetings 
which you were w T ont to have, for the statute 
law is directly against it; and I am sent to 
you by the justices to tell you that they do in- 
tend to prosecute the law against you if you 
submit not. 

Bunyan. I said, Sir, I conceive that that law 
by which I am in prison at this time doth not 
reach or condemn either me or the meetings 
which I do frequent: that law was made 
against those that, being designed to do evil in 
their meetings, make the exercise of religion 
their pretence to cover their wickedness. It 
doth not forbid the private meetings of those 
that plainly and simply make it their only end 
to worship the Lord and to exhort one another 
to edification. My end in meeting with others 
is simply to do as much good as I can by ex- 
hortation and counsel, according to that small 
measure of light which God hath given me, 
and not to disturb the peace of the nation. 

Cobb. Every one will say the same, said he : 
you see the late insurrection at London, under 
what glorious pretences they went, and yet in- 
deed they intended no less than the ruin of 
the kingdom and commonwealth. 

Bunyan. That practice of theirs I abhor, 
said I; yet it doth not follow that because they 
did so, therefore all others will do so. I look 
upon it as my duty to behave myself under the 
king's government, both as becomes a man 
and a Christian; and if an occasion was of- 
fered me I should willingly manifest my loy- 
alty to my prince both by word and deed. 

Cobb. Well, said he, I do not profess myself 
to be a man that can dispute ; but this I say 
truly, neighbour Bunyan, I would have you 
consider this matter seriously and submit your- 
self; you may have your liberty to exhort 
your neighbour in private discourse, so be you 
do not call together an assembly of people; 
and truly you may do much good to the 
Church of Christ if you would go this way ; 
and this you may do and the law not abridge 
you of it. It is your private meetings that the 
law is against. 

Bunyan. Sir, said I, if I may do good to one 
by my discourse, why may I not do good to 
two? And if to two, why not to four, and so 
to eight, &c. ? 




IMPRISONMENT OF JOHN BUNYAN. 



685 



Cobb. Ay, saith he, and to an hundred, I 
warrant you. 

Bunyan. Yes, sir, said I ; I think I should 
not be forbid to do as much good as I can. 

Cobb. But, said he, you may but pretend to 
do good, and indeed, notwithstanding, do harm 
by seducing the people ; you are therefore de- 
nied your meeting so many together, lest you 
should do harm. 

Bunyan. And yet, said I, you say the law 
tolerates me to discourse with my neighbour ; 
surely there is no law tolerates me to seduce 
any one ; therefore if I may by the law dis- 
course with one, surely it is to do him good ; 
and if I by discoursing may do good to one, 
surely by the same law I may do good to 
many. 

Cobb. The law, saith he, doth expressly for- 
bid your private meetings, therefore they are 
not to be tolerated. 

Bunyan. I told him that I would not enter- 
tain so much uncharitableness of that Parlia- 
ment in the 35th of Elizabeth, or of the queen 
herself, as to think they did by that law intend 
the oppressing of any of God's ordinances or 
the interrupting any in the way of God ; but 
men may, in the wresting of it, turn it against 
the way of God ; but take the law in itself, and 
it only fighteth against those that drive at mis- 
chief in their hearts and meetings, making re- 
ligion only their cloak, colour or pretence ; for 
so are the words of the statute : "If any 
meetings, under colour or pretence of relig- 
ion," &c. 

Cobb. Very good ; therefore the king seeing 
that pretences are usually in and among peo- 
ple as do make religion their pretences only, 
therefore he, and the law before him, doth for- 
bid such private meetings and tolerates only 
public ; you may meet in public. 

Bunyan. Sir, said I, let me answer you in a 
similitude. Set the case that, at such a wood 
corner, there did usually come forth thieves to 
do mischief; must there therefore a law be 
made that every one that cometh out there 
shall be killed ? May not there come out true 
men as well as thieves from thence ? Just thus 
is it in this case ; I do think there may be 
many that may design the destruction of the 
commonwealth, but it doth not follow therefore 
that all private meetings are unlawful ; those 
that transgress, let them be punished ; and if 
at any time I myself should do any act in my 
conversation as doth not become a man and a 
Christian, let me bear the punishment. And 
as for your saying I may meet in public, if I 



may be suffered I would be glad to do it ; let 
me have but meetings enough in public, and I 
shall care the less to have them in private. I 
do not meet in private because I am afraid to 
have meetings in public. I bless the Lord that 
my heart is at that point that if any man can 
lay anything to my charge, either in doctrine 
or practice, in this particular, that can be 
proved error or heresy, I am willing to disown 
it, even in the very market-place, but if it be 
truth, then to stand to it to the last drop of 
my blood. And, sir, said I, you ought to com- 
mend me for so doing. To err, and to be a 
heretic, are two things ; I am no heretic, be- 
cause I will not stand refractorily to defend 
any one thing that is contrary to the word ; 
prove any thing which I hold to be an error, 
and I will recant it. 

Cobb. But, goodman Bunyan, said he, me- 
thinks you need not stand so strictly upon this 
one thing as to have meetings of such public 
assemblies. Cannot you submit, and notwith- 
standing do as much good as you can in a 
neighbourly way, without having such meet- 
ings ? 

Bunyan. Truly, sir, said I, I do not desire 
to commend myself, but to think meanly of 
myself; yet when I do most despise myself, 
taking notice of that small measure of light 
which God hath given me, also that the people 
of the Lord (by their own saying) are edified 
thereby — besides, when I see that the Lord 
through grace hath in some measure blessed 
my labour — I dare not but exercise that gift 
which God hath given me for the good of the 
people. And I said further that I would will- 
ingly speak in public if I might. 

Cobb. He said that I might come to the 
public assemblies and hear. What though 
you do not preach, you may hear. Do not 
think yourself so well enlightened, and that 
you have received a gift so far above others, 
but that you may hear other men preach ; or 
to that purpose. 

Bunyan. I told him I was as willing to be 
taught as to give instruction, and I looked 
upon it as my duty to do both ; for, said I, a 
man that is a teacher, he himself may learn 
also from another that teacheth ; as the apos- 
tle saith: " We may all prophesy, one by one, 
that all may learn ;" that is, every man that 
hath received a gift from God, he may dispense 
it, that others may be comforted ; and when he 
hath done he may hear, and learn, and be 
comforted himself of others. 

Cobb. But, said he, what if you should for- 



686 



JBUNYAN'S COMPLETE WORKS. 



bear a while and sit still, till you see further 
how things will go ? 

Bunyan. Sir, said I, Wickliffe saith that he 
which leaveth off preaching and hearing of the 
word of God for fear of excommunication of 
men, he is already excommunicated of God, 
and shall in the day of judgment be counted a 
traitor to Christ. 

Cobb. Ay, saith he, they that do not hear 
shall be so counted indeed ; do you therefore 
hear. 

Bunyan. But, sir, said I, he saith, He that 
shall leave off either preaching or hearing, &c. ; 
that is, if he hath received a gift for edifica- 
tion, it is his sin if he doth not lay it out in a 
way of exhortation and counsel, according to 
the proportion of his gift, as well as to spend 
his time altogether in hearing others preach. 

Cobb. But, said he, how shall we know that 
you have received a gift ? 

Bunyan. Said I, Let any man hear and 
search, and prove the doctrine by the Bible. 

Cobb. But will you be willing, said he, that 
two indifferent persons shall determine the 
case, and will you stand by their judgment? 

Bunyan. I said, Are they infallible ? 

Cobb. He said, No. 

Bunyan. Then said I, It is possible my judg- 
ment may be as good as theirs, but yet I will 
pass by either, and in this matter be judged by 
the Scriptures : I am sure that is infallible and 
cannot err. 

Cobb. But, said he, who shall be judge be- 
tween you, for you take the Scriptures one way 
and they another ? 

Bunyan. I said, The Scriptures should, and 
that by comparing one Scripture with another ; 
for that will open itself if it be rightly com- 
pared. As, for instance, if under the different 
apprehensions of the word mediator, you would 
know the truth of it, the Scriptures open it, 
and tell us that he that is a mediator must 
take up the business between two, and a me- 
diator is not a mediator of one, " but God is 
one, and there is one Mediator between God 
and man, even the man Jesus Christ." So 
likewise the Scripture calleth Christ a com- 
plete, or perfect, or able high priest. That is 
opened in that he is called man and also God. 
His blood also is discovered to be effectually 
efficacious by the same things. So the Scrip- 
ture, as touching the matter of meeting toge- 
ther, &c, doth likewise sufficiently open itself 
and discover its meaning. 

Cobb. But are you willing, said he, to stand 
to the judgment of the Church ? 



Bunyan. Yes, sir, said I, to the approbation 
of the Church of God, (the Church's judgment 
is best expressed in Scripture.) We had much 
other discourse, which I cannot well remem- 
ber, about the laws of the nation and submis- 
sion to governments ; to which I did tell him 
that I did look upon myself as bound in con- 
science to walk according to all righteous laws, 
and that whether there was a king or no ; and 
if I did anything that was contrary, I did hold 
it my duty to bear patiently the penalty of the 
law that was provided against such offenders, 
with many more words to the like effect ; and 
said, moreover, that to cut off all occasions of 
suspicion from any, as touching the harmless- 
ness of my doctrine in private, I would willingly 
take the pains to give any one the notes of all 
my sermons, for I do sincerely desire to live 
quietly in my country and to submit to the 
present authority. 

Cobb. Well, neighbour Bunyan, said he, but 
indeed I would wish you seriously to consider 
of these things between this and the quarter 
sessions and to submit yourself. You may do 
much gocd if you continue still in the land; 
but, alas! what benefit will it be to your 
friends, or what good can it do to them, if you 
should be sent away beyond the seas into 
Spain, or Constantinople, or some other re- 
mote part of the world ? Pray be ruled. 

Jailer. Indeed, sir, I hope he will be ruled. 

Bunyan. I shall desire, said I, in all godli- 
ness and honesty to behave myself in the na- 
tion whilst I am in it. And if I must be so 
dealt withal as you say, I hope God will help 
me to bear what they shall lay upon me. I 
know no evil that I have done in this matter 
to be so used. I speak as in the presence of 
God. 

Cobb. You know, saith he, that the Scrip- 
ture saith, " The powers that are are ordained 
of God?" 

Bunyan. ■ I said yes, and that I was to sub- 
mit to the king as supreme, also to the gov- 
ernors as to them that are sent by him. 

Cobb. Well, then, said he, the king com- 
mands you that you should not have any pri- 
vate meetings, because it is against his law; 
and he is ordained of God, therefore you should 
not have any. 

Bunyan. I told him that Paul did own the 
powers that were in his day as to be of God, 
and yet he was often in prison under them for 
all that. And also, though Jesus Christ told 
Pilate that he had no power against him but 
of God, yet he died under the same Pilate; 



IMPRISONMENT OF JOHN B TINY AN. 



G37 



and yet, said I, I hope you will not say that 
either Paul or Christ was such as did deny 
magistracy, and so sinned against God in 
slighting the ordinance. Sir, said I, the law 
hath provided two ways of obeying : the one 
to do that which I in my conscience do be- 
lieve that I am bound to do actively; and 
where I cannot obey actively, there I am will- 
ing to lie down and to suffer what they shall 
do unto me. At this he sat still and said 
no more; which when he had done, I did 
thank him for his civil and meek discoursing 
with me; and so we parted. Oh that we 
might meet in heaven ! * Farewell. J. B. 

Here followeth a Discourse between my Wife and 
the Judges, with others, touching my Deliver- 
ance at the Assizes following ; the which I took 
from her own mouth. 

After that I had received this sentence of 
banishing or hanging from them, and after the 
former admonition touching the determination 
of justices if I did not recant, just when the 
time drew nigh in which I should have ab- 
jured or have done worse, (as Mr. Cobb told 
me,) came the time in which the king was to 
be crowned. Now at the coronation of a king 
there is usually a releasement of divers pris- 
oners by virtue of his coronation ; in which 
privilege also I should have had my share, but 
that they took me for a convicted person, and 
therefore, unless I sued out a pardon, (as they 
called it,) I could have no benefit thereby not- 
withstanding ; yet forasmuch as the coronation 
proclamation did give liberty from the day the 
king was crowned to that day tw T elvemonth to 
sue them out, therefore, though they would 
not let me out of prison as they let out thou- 
sands, yet they could not meddle with me as 
touching the execution of their sentence, be- 
cause of the liberty offered for the suing out 
of pardons. Whereupon I continued in prison 
till the next assizes, w T hich are called midsum- 
mer assizes, being then kept in August, 1661. 

Now at that assizes, because I would not 
leave any possible means unattempted that 
might be lawful, I did, by my wife, present a 
petition to the judges three times that I might 
be heard, and that they would impartially take 
my case into consideration. 

The first time my wife went she presented it 

* Happy would it be for Christians in general, and 
for the interest of religion also, if ceremonials and 
non-essentials had no tendency to disunite them as 
brethren and servants of the same loving Saviour ;W 
in the kingdom of glory above there will be no party 



to Judge Hales, who very mildly received it at 
her hand, telling her that he would do her and 
me the best good he could, but he feared, he 
said, he could do none. The next day again, 
lest they should, through the multitude of 
business, forget me, we did throw another pe- 
tition into the coach to Judge Twisdon ; who, 
when he had seen it, snapt her up and angrily 
told her that I was a convicted person, and 
could not be released unless I would promise 
to preach no more, &c. 

Well, after this she yet again presented an- 
other to Judge Hales as he sat on the bench, 
who, as it seemed, was willing to give her au- 
dience ; only Justice Chester, being present, 
stept up and said that I was convicted in the 
court, and that I was a hot-spirited fellow, or 
w r ords to that purpose, whereat he waived it 
and did not meddle therewith. But yet my 
wife, being encouraged by the high sheriff, did 
venture once more into their presence, (as the 
poor widow did to the unjust judge,) to try 
what she could do with them for my liberty 
before they went forth of the town. The 
place where she went to them was to the Swan 
Chamber, where the two judges and many jus- 
tices and gentry of the country were in com- 
pany together. She then, coming into the 
chamber, with a bashful face and a trembling 
heart began her errand to them in this manner: 

Woman. My lord, (directing herself to Judge 
Hales,) I make bold to come once again to 
your lordship to know what may be done to 
my husband. 

Judge Hales. To whom he said, Woman, I 
told thee before I could do thee no good, be- 
cause they have taken that for a conviction 
which thy husband spoke at the sessions ; and 
unless there be something done to undo that, 
I can do thee no good. 

Woman. My lord, said she, he is kept un- 
lawfully in prison ; they clapped him up be- 
fore there was any proclamation against the 
meetings; the indictment also is false; besides, 
they never asked him whether he was guilty 
or no ; neither did he confess the indictment. 

One of the Justices. Then one of the justices 
that stood by, whom she knew not, said, My 
lord, he was lawfully convicted. 

Woman. It is false, said she ; for w r hen they 
said to him, Do you confess the indictment? 
he said only this, that he had been at several 

spirit, no parting string, but the hearts and voices of 
the celestial assembly will emulate each other in the 
very sweetest and loudest notes to redeeming grace 
and dying love ! 



688 



BUNYAN'S COMPLETE WORKS. 



meetings, both where there was preaching the 
word and prayer, and that they had God's 
presence among them. 

Judge Twisdon. Whereat Judge Twisdon an- 
swered very angrily, saying, What ! you think 
we can do what we list; your husband is a 
breaker of the peace and is convicted by the 
law, &c. Whereupon Judge Hales called for 
the statute-book. 

Woman. But, said she, my lord, he was not 
lawfully convicted. 

Chester. Then Justice Chester said, My lord, 
he was lawfully convicted. 

Woman. It is false, said she ; it was but a 
word of discourse that they took for a convic- 
tion, (as you heard before.) 

Chester. But it is recorded, woman, it is re- 
corded, says Justice Chester. As if it must be 
of necessity true because it was recorded! 
With which words he often endeavoured to 
stop her mouth, having no other argument 
to convince her but, It is recorded, it is re- 
corded. 

Woman. My lord, said she, I was awhile since 
in London, to see if I could get my husband's 
liberty, and there I spoke with my Lord Bark- 
wood, one of the House of Lords, to whom I 
delivered a petition, who took it of me and 
presented it to some of the rest of the House 
of Lords, for my husband's releasement ; who, 
when they had seen it, they said that they could 
not release him, but had committed his release- 
ment to the judges at the next assizes. This 
he told me ; and now I come to you to see 
if any thing may be done in this business, and 
you give neither releasement nor relief. To 
which they gave her no answer, but made as if 
they heard her not. 

Chester. Only Justice Chester was often up 
with this, He is convicted, and it is recorded. 

Woman. If it be, it is false, said she. 

Chester. My lord, said Justice Chester, he is 
a pestilent fellow ; there is not such a fellow 
in the country again. 

Twisdon. What! will your husband leave 
preaching? If he will do so, then send for 
him. 

Woman. My lord, said she, he dares not 
leave preaching as long as he can speak. 

Twisdon. See here, what should we talk any 
more about such a fellow ? Must he do what 
he lists ? He is a breaker of the peace. 

Woman. She told him again that he desired 
to live peaceably and to follow his calling, that 
his family might be maintained; and more- 
over said, My lord, I have four small children 



that cannot help themselves, of which one is 
blind, and have nothing to live upon but the 
charity of good people. 

Hales. Hast thou four children ? said Judge 
Hales ; thou art but a young woman to have 
four children. 

Woman. My lord, said she, I am but mother- 
in-law to them, having not been married to 
him yet full two years. Indeed I was with 
child when my husband was first apprehended, 
but being young and unaccustomed to such 
things, said she, I, being dismayed at the news, 
fell into labour, and so continued for eight 
days, and then was delivered, but my child 
died. 

Hales. Whereat he, looking very soberly on 
the matter, said, Alas, poor woman ! 

Twisdon. But Judge Twisdon told her that 
she made poverty her cloak ; and said, more- 
over, that he understood I was maintained bet- 
ter by running up and down a-preaching than 
by following my calling. 

Hales. What is his calling? said Judge 
Hales. 

Answer. Then some of the company that 
stood by said, A tinker, my lord. 

Woman. Yes, said she, and because he is a 
tinker and a poor man, therefore he is despised 
and cannot have justice. 

Hales. Then Judge Hales answered, very 
mildly, saying, I tell thee, woman, seeing it is 
so that they have taken what thy husband 
spake for a conviction, thou must either apply 
thyself to the king, or sue out his pardon, or 
get a writ of error. 

Chester. But when Justice Chester heard 
him give her this counsel, and especially 
(as she supposed) because he spoke of a writ 
of error, he chafed and seemed to be very much 
offended, saying, My lord, he will preach and 
do what he lists. 

Woman. He preacheth nothing but the word 
of God, said she. 

Twisdon. He preach the word of God ! said 
Twisdon, (and withal she thought he would 
have struck her;) he runneth up and down, 
and doeth harm. 

Woman. No, my lord, said she, it is not so ; 
God hath owned him, and done much good by 
him. 

Twisdon. God ! said he : his doctrine is the 
doctrine of the devil. 

Woman. My lord, said she, when the right- 
eous Judge shall appear it will be known 
that his doctrine is not the doctrine of the 
devil. 



IMPRISOmfENT OF JOHN BUNYAN. 



689 



TicixJon. My lord, said he to Judge Hales, 
do not mind her, but send her away. 

Hales. Then said Judge Hales, I am sorry, 
woman, that I can do thee no good ; thou must 
do one of those three things aforesaid — namely, 
either to apply thyself to the king, or sue out 
his pardon, or get a writ of error; but a writ 
of error will be cheapest. 

Woman. At which Chester again seemed to 
be in a chafe, and put off his hat, and, as she 
thought, scratched his head for anger; but 
when I saw, said she, that there was no pre- 
vailing to have my husband sent for, though I 
often desired them that they would send for 
him that he might speak for himself, telling 
them that he could give them better satisfac- 
tion than I could in what they demanded of 
him, with several other things, which now I 
forget — only this I remember, that though I 
was somewhat timorous at my first entrance 
into the chamber, yet before I went out I could 
not but break forth into tears, not so much be- 
cause they were so Iiardhearted against me 
and my husband, but to think what a sad ac- 
count such poor creatures w r ill have to give at 
the coming of the Lord, when they shall there 
answer for all things whatsoever they have 
done in the body, whether it be good or whether 
it be bad. 

So when I departed from them the book of 
statutes was brought, but what they said of it I 
know nothing at all, neither did I hear any 
more from them. 

Some Carriages of the Adversaries of God's Truth 
with me at the next Assizes, which was on the 
Nineteenth of the First Month, 1662. 
I shall pass by what befell between these 
two assizes — how I had, by my jailer, some 
liberty granted me more than at the first, and 
how I followed my wonted course of preach- 
ing, taking all occasions that were put into 
my hand to visit the people of God, exhorting 
them to be steadfast in the faith of Jesus 
Christ, and to take heed that they touched not 
the common prayer, &c, but to mind the word 
of God, which giveth direction to Christians 
in every point, being able to make the man of 
God perfect in all things through faith in 
Jesus Christ, and thoroughly to furnish him 
up to all good works. Also how I having, I 
say, somewhat more liberty, did go to see 
Christians at London, which my enemies hear- 
ing of, were so angry that they had almost cast 
my jailer out of his place, threatening to in- 
dict him and to do what they could against 
44 



him. They charged me also that I went 
thither to plot and raise division and make 
insurrection, which God knows was a slander ; 
whereupon my liberty was more straitened 
than it was before, so that I must not look out 
of the door. Well, when the next sessions 
came, which was about the 10th of the 11th 
month, I did expect to have been very roundly 
dealt withal ; but they passed me by and would 
not call me, so that I rested till the assizes, 
which was the 19th of the first month follow- 
ing; and when they came, because I had a 
desire to come before the judge, I desired my 
jailer to put my name into the calendar, 
among the felons, and made friends to the 
judge and high sheriff, who promised that I 
should be called ; so that I thought what I had 
done might have been effectual for the obtain- 
ing of my desire ; but all was in vain ; for when 
the assizes came, though my name was in the 
calendar, and also though both the judge and 
sheriff had promised that I should appear be- 
fore them, yet the justices and the clerk of the 
peace did so work it about that I, notwith- 
standing, was deferred and might not appear. 
And though I say I do not know of all their 
carriages towards me, yet this I know, that the 
clerk of the peace did discover himself to be 
one of my greatest opposers ; for, first he came 
to my jailer, and told him that I must not go 
down before the judge, and therefore must not 
be put into the calendar ; to whom my jailer 
said that my name was in already. He bid 
him put me out again ; my jailer told him that 
he could not, for he had given the judge a 
calendar with my name in it, and also the 
sheriff another. At which he was very much 
displeased, and desired to see that calendar 
that was yet in my jailer's hand ; who when he 
had given it him he looked on it and said it 
was a false calendar ; he also took the calendar 
and blotted out my accusation, as my jailer 
had writ it, (which accusation I cannot tell 
what it was, because it was so blotted out,) 
and he himself put in words to this purpose : 
That John Bunyan was committed in prison, 
being lawfully convicted for upholding of un- 
lawful meetings and conventicles, &c. But 
yet for all this, fearing that what he had done, 
unless he added thereto, would not do, he first 
ran to the clerk of the assizes, then to the 
justices, and afterwards, because he would not 
leave any means unattempted to hinder me, 
he comes again to my jailer, and tells him that 
if I did go down before the judge and was re- 
leased, he would make him pay my fees, which 



690 



BUNYAN'S COMPLETE WORKS. 



he said were due to him ; and further told him 
that he would complain of him at the next 
quarter sessions for making of false calendars, 
though my jailer himself, as I afterwards 
learned, had put in my accusation worse than 



in itself it was by far. And thus was I hin- 
dered and prevented at that time also from 
appearing before the judge, and left in prison. 
Farewell. 

JOHN BUNYAN. 



PRISON MEDITATIONS. 



DEDICATED TO THE HEART OF SUFFERING SAINTS AND REIGNING 

SINNERS. 



Friend, I salute thee in the Lord, 
And wish thou may'st abound 

In faith, and have a good regard 
To keep on holy ground. 

Thou dost encourage me to hold 

My head above the flood ; 
Thy counsel better is than gold : 

In need thereof I stood. 

Good counsel's good at any time ; 

The wise will it receive, 
Tho' fools count he commits a crime 

Who doth good counsel give. 

I take it kindly at thy hand 
Thou didst unto me write ; 

My feet upon Mount Zion stand, 
In that take thou delight. 

I am indeed in prison now 

In body, but my mind 
Is free to study Christ, and how 

Unto me he is kind. 

For tho' men keep my outward man 
Within their locks and bars, 

Yet by the faith of Christ I can 
Mount higher than the stars. 

Their fetters cannot spirits tame, 

Nor tie up God from me ; 
My faith and hope they cannot lame ; 

Above them I shall be. 

I here am very much refreshed 

To think, when I was out 
I preached life and peace and rest 

To sinners round about. 

My business then was souls to save 
By preaching grace and faith, 

Of which the comfort now I have, 
And have it shall till death. 



They were no fables that I taught, 

Devis'd by cunning men, 
But God's own word, by which were caught 

Some sinners now and then. 

Whose souls by it were made to see 

The evil of their sin ; 
And need of Christ to make them free 

From death, which they were in. 

And now those very hearts that then 

Were foes unto the Lord, 
Embrace his Christ and truth, like men 

Conquer'd by his word. 

I hear them sigh, and groan, and cry 

For grace to God above ; 
They loathe their sin, and to it die ; 

'Tis holiness they love. 

This was the work I was about 

When hands on me were laid ; 
'Twas this from which they pluck'd me out, 

And vilely to me said : 

You heretic, deceiver, come, 

To prison you must go ; 
You preach abroad, and keep not home, 

You are the Church's foe. 

But having peace within my soul, 

And truth on every side, 
I could with comfort them control, 

And at their charge deride. 

Wherefore to prison they me sent, 

Where to this day I lie ; 
And can with very much content 

For my profession die. 

The prison very sweet to me 

Hath been since I came here, 
And so would also hanging be, 

If God would there appear. 

691 



692 



BUNYAN'S COMPLETE WORKS. 



Here dwells good conscience, also peace ; 

Here be my garments white ; 
Here, though in bonds, I have release 

From guilt, which else would bite. 

When they do talk of banishment, 
Of death, or such like things, 

Then to me God send heart's content, 
That like a fountain springs. 

Alas ! they little think what peace 

They help me to, for by 
Their rage my comforts do increase ; 

Bless God, therefore, do I. 

If they do give me gall to drink, 
Then God doth sweet'ning cast — 

So much thereto that they can't think 
How bravely it doth taste. 

For as the devil sets before 

Me heaviness and grief, 
So God sets Christ and^ grace much more, 

Whereby I take relief. 

Though they say then that we are fools 

Because we here do lie, 
I answer, Jails are Christ his schools, 

In them we learn to die. 

'Tis not the baseness of this state 
Doth hide us from God's face ; 

He frequently, both soon and late, 
Doth visit us with grace. 

Here come the angels, here come saints, 
Here comes the Spirit of God, 

To comfort us in our restraints 
Under the wicked's rod. 

God sometimes visits prisoners more 

Than lordly palaces ; 
He often knocketh at the door 

When he their houses miss. 

The truth and life of heav'nly things 

Lift up our hearts on high, 
And carry us on eagles' wings 

Beyond carnality. 

It takes away those clogs that hold 

The hearts of other men, 
And makes us lively, strong and bold 

Thus to oppose their sin. 

By which means God doth frustrate 
That which our foes expect — 

Namely, our turning th' apostate, 
Like those of Judas' sect. 



Here comes to our remembrance 

The troubles good men had 
Of old, and for our furtherance 

Their joys when they were sad. 

To them that here for evil lie 

The place is comfortless, 
But not to me, because that I 

Lie here for righteousness. 

The truth and I were both here cast 

Together, and we do 
Lie arm in arm, and so hold fast 

Each other ; this is true. 

This jail to us is as a hill, 
From whence we plainly see 

Beyond this world, and take our fill 
Of things that lasting be. 

From hence we see the emptiness 

Of all the world contains ; 
And here we feel the blessedness 

That for us yet remains. 

Here we can see how all men play 

Their parts, as on a stage — 
How good men suffer for God's way, 

And bad men at them rage. 

Here we can see who holds that ground 
Which they in Scripture find : 

Here we see also who turns round 
Like weathercocks with wind. 

We can also from hence behold 
How seeming friends appear 

But hypocrites, as we are told 
In Scripture everywhere. 

When we did walk at liberty 

We were deceiv'd by them, 
Who we from hence do clearly see 

Are vile, deceitful men. 

These politicians that profess 

For base and worldly ends, 
Do not appear to us at best 

But Machiavellian friends. 

Though men do say we do disgrace 

Ourselves by lying here 
Among the rogues, yet Christ our face 

From all such filth will clear. 

We know there's neither flout nor frown 

That we now for him bear, 
But will add to our heavenly crown 

When he comes in the air — 



PRISON MEDITATIONS. 



693 



When he our righteousness forth brings 

Bright shining as the day, 
And wipeth off those sland'rous things 

That scorners on us lay. 

We sell our earthly happiness 
For heavenly house and home ; 

We leave this world because 'tis less 
And worse than that to come. 

We change our drossy dust for gold, 

From death to life we fly ; 
We let go shadows, and take hold 

Of immortality. 

We trade for that which lasting is, 

And nothing for it give 
But that which is already His 

By whom we breathe and live. 

That liberty we lose for him 

Sickness might take away ; 
Our goods might also for our sin 

By fire or thieves decay. 

Again we see what glory 'tis 

Freely to bear our cross 
For Him who for us took up his 

When he our servant was. 

I am most free that men should see 
A hole cut through my ear ; 

If others will ascertain me, 
They'll hang a jewel there. 

Just thus it is : we suffer here 

For Him a little pain, 
Who when he doth again appear 

Will with him let us reign. 

If all must either die for sin 

A death that's natural, 
Or else for Christ, 'tis best with him 

Who for the last doth fall. 

Who now dare say we throw away 

Our goods or liberty, 
When God's most holy word doth say 

We gain thus much thereby ? 

Hark yet again, you carnal men, 

And hear what I shall say 
In your own dialect, and then 

I'll you no longer stay. 

You talk sometimes of valour much, 
And count such bravely mann'd 

That will not stick to have a touch 
With any in the land. 



If these be worth commending, then, 
That vainly show their might, 

How dare you blame those holy men 
That in God's quarrel fight? 

Though you dare crack a coward's crown, 

Or quarrel for a pin, 
You dare not on the wicked frown, 

Nor speak against their sin. 

For all your spirits are so stout 

For matters that are vain, 
Yet sin besets you round about ; 

You are in Satan's chain. 

You dare not for the truth engage, 

You quake at 'prisonment; 
You dare not make the tree your stage 

For Christ, that King potent. 

Know, then, true valour there doth dwell 

Where men engage for God 
Against the Devil, death and hell, 

And bear the wicked's rod. 

These be the men that God doth count 

Of high and noble mind ; 
These be the men that do surmount 

What you in nature find. 

First, they do conquer their own hearts, 

All worldly fears, and then 
Also the devil's fiery darts, 

And persecuting men. 

They conquer when they thus do fall, 

They kill when they do die; 
They overcome then most of all, 

And get the victory. 

The worldling understands not this, 

'Tis clear out of his sight ; 
Therefore he counts this world his bliss, 

And doth our glory slight. 

The lubber knows not how to spring 
The nimble footman's stage; 

Neither can owls or jackdaws sing 
When they are in the cage. 

The swine doth not the pearls regard, 
But them doth slight for grains, 

Though the wise merchant labours hard 
For them with greatest pains. 

Consider, man, what I have said, 

And judge of things aright; 
When all men's cards are fully play'd, 

Whose will abide the light? 



694 



BUNYAN'S COMPLETE WORKS. 



Will those who have us hither cast? 

Or they who do us scorn ? 
Or those who do our houses waste ? 

Or us who this have borne ? 

And let us count those things the best 
That best will prove at last ; 

And count such men the only blest 
That do such things hold fast. 



And what tho' they us dear do cost, 

Yet let us buy them so ; 
We shall not count our labour lost 

When we see others' woe. 

And let saints be no longer blam'd 

By carnal policy, 
But let the wicked be asham'd 

Of their malignity. 



REPROBATION ASSERTED; 

OR, 

THE DOCTRINE OF ETERNAL ELECTION AND REPROBATION 

PROMISCUOUSLY HANDLED: IN ELEVEN CHAPTERS. 

'WHEREIN THE MOST MATERIAL OBJECTIONS MADE BY THE OPPOSERS OF THIS DOCTRINE 
ARE FULLY ANSWERED, SEVERAL DOUBTS REMOVED, AND SUNDRY CASES OF CON- 
SCIENCE RESOLVED. 

What then ? Israel hath not obtained that which he seeketh for ; but the election hath obtained it, and the 

rest were blinded. — Rom. xi. 7. 



CHAPTER I. 

That there is a Reprobation. 

In my discourse upon this subject I shall 
study as much brevity as clearness and edifica- 
tion will allow me ; not adding words to make 
the volume swell, but contracting myself with- 
in the bounds of a few lines, for the profit and 
convenience of those that shall take the pains 
to read my labours. And though I might 
abundantly multiply arguments for the evin- 
cing and vindicating this conclusion, yet I shall 
content myself with some few Scripture dem- 
onstrations ; the first of which I shall gather 
out of the ninth of the Eomans, from that dis- 
course of the apostle's touching the children 
of the flesh and the children of the promise. 

1. At the beginning of this chapter we find 
the apostle grievously lamenting and bemoan- 
ing of the Jews at the consideration of their 
miserable state. " I say the truth in Christ," 
saith he, " and lie not, my conscience also 
bearing me witness in the Holy Ghost, that I 
have great heaviness and continual sorrow in 
my heart; for I could wish myself accursed 
from Christ for my brethren, my kinsmen, ac- 
cording to the flesh," Poor hearts ! (saith he,) 
they will perish ; they are a miserable, sad and 
helpless people ; their eyes are darkened that 
they may not see, and their back is bowed 
down alway. Kom. xi. 10. Wherefore? have 
they not the means of grace ? Yes, verily, and 
that in goodly measure ; first, they are Israel- 



ites, to whom pertaineth the adoption, and the 
glory, and the covenants, and the giving of the 
law, and the service of God, and the promises ; 
whose are the fathers, and of whom, as con- 
cerning the flesh, Christ came, who is over all, 
God blessed for ever, Amen. What then 
should be the reason? Why, saith he, 
" though they be the children of Abraham ac- 
cording to the flesh, yet they are the children 
of Abraham but according to the flesh ; for 
they are not all Israel (in the best sense) that 
are of Israel ; neither because they are the seed 
of Abraham are they children; but in Isaac 
shall thy seed be called." That is, they that 
are the children of the flesh, they are not the 
children of God, but the children of the prom- 
ise shall be counted for the seed. Then, here 
you see that they that are only the children of 
the flesh, (as the greatest part of Israel were,) 
they are those that are neither counted for the 
seed, the children of the promise, nor the chil- 
dren of God, but are rejected and of the repro- 
bation. This therefore shall at this time serve 
for the first Scripture demonstration. 

2. Another Scripture you have in the elev- 
enth chapter of this epistle from these words : 
"The election hath obtained it, and the rest 
were blinded." Eom. xi. 7. These words are 
shedding words, they sever between men and 
men ; the election, the rest ; the chosen, the left ; 
the embraced, the refused; "the election have 
obtained it, and the rest were blinded." By rest 
here must needs be understood those not elect, 

695 



696 



BUNYAN'S COMPLETE WORKS. 



because set one in opposition to the other, and 
if not elect, what then but reprobate? 

3. A third Scripture is that in the Acts of 
the Apostles : " And as many as were ordained 
to eternal life believed." And as many. By 
these words, as by the former, you may see 
how the Holy Ghost distinguished or divideth 
between men and men, the sons and the sons 
of Adam. " As many as were ordained to 
eternal life believed." If by many here we 
are to understand every individual, then not 
only the whole world must at last believe the 
Gospel, of which we see the most fall short, 
but they must be ordained to eternal life, 
which other Scriptures contradict; for there is 
the rest, besides the elect; the stubble and 
chaff, as well as wheat; many therefore must 
here include but some ; " for though Israel be 
as the sand of the sea, a remnant shall be 
saved." 

I might here multiply many other texts, but 
in the mouth of two or three witnesses shall 
every word be established. Let these there- 
fore for this suffice to prove that there is a 
reprobation. For this I say, though the chil- 
dren of the flesh, the rest besides the election, 
and the like, were not mentioned in the word, 
yet seeing there is such a thing as the children 
of the promise, the seed, the children of God, 
and the like, and that too under several other 
phrases, as predestinated, foreknown, chosen 
in Christ, and written in the book of life, and 
appointed unto life, with many others — I say, 
seeing these things are thus apparent, it is 
without doubt that there is such a thing as a 
reprobation also. 

Nay, further, from the very word election it 
followeth unavoidably ; for whether you take 
■it as relating to this, of distinguishing between 
persons as touching the world to come, or with 
reference to God's acts of choosing this or that 
man to this or that office, work, or employ- 
ment in this world, it still signifieth such a 
choosing as that but some are therein con- 
cerned, and that therefore some are thence ex- 
cluded. Are all the elect, the seed, the saved, 
the vessels of mercy, the chosen and peculiar? 
Are not some (yea the most) the children of 
the flesh, the rest, the lost, the vessels of 
wrath, of dishonour, and the children of per- 
dition?* 



* Those who hold the doctrines of free grace will ac- 
knowledge that all salvation is of the Lord, whose 
eternal purpose is to save a remnant of the fallen race 
of Adam ; who accordingly in due time are quickened, 
enlightened, justified, sanctified, and will be eternally 



CHAPTER II. 

What Reprobation is. 

Having thus showed you that there is such 
a thing as a reprobation, I come now to show 
what it is, which, that I may do to your edifi- 
cation, I shall first show you what this word 
reprobation signifieth in the general, as it con- 
cerneth persons temporary and visibly repro- 
bate. Secondly, more particular, as it con- 
cerneth persons that are eternally and invisibly 
reprobate. 

First generally, as it concerneth persons 
temporary and visibly reprobate: thus, to b: 
reprobate is to be disapproved, void of judg- 
ment, and rejected, &c. To be disapproved, that 
is, when the word condemns them, either as 
touching the faith or the holiness of the Gospel ; 
the which they must needs be that are void of 
spiritual and heavenly judgment in the mys- 
teries of the kingdom, a manifest token they 
are rejected. And hence it is that they are 
said to be reprobate or void of judgment con- 
cerning the faith ; reprobate or void of judg- 
ment touching every good work ; having a 
reprobate mind to do those things that are not 
convenient either as to faith or manners. And 
hence it is again that they are also said to be 
rejected of God, cast away and the like. 

I call this temporary, visible reprobation, 
because these appear and are detected by the 
word as such that are found under the above- 
named errors, and so adjudged without the 
grace of God. Yet it is possible for some of 
these, (however for the present disapproved,) 
through the blessed acts and dispensations of 
grace not only to become visible saints, but 
also saved for ever. Who doubts but that he 
who now by examining himself concerning 
faith doth find himself, though under profes- 
sion, graceless, may, after that, he seeing his 
woeful state, not only cry to God for mercy, 
but find grace, and obtain mercy to help in 
time of need? Though it is true that for the 
most part the contrary is fulfilled on them. 

But to pass this, and more particularly to 
touch the eternal, invisible reprobation, which 
I shall thus hold forth. It is to be passed by 
in or left out of God's election, yet so as consid- 
ered upright ; in which position you have these 
four things considerable : 

First. The act of God's election. 

glorified; while the rebel angels are left to perish, 
without the offer of a Saviour, who "verily (as the 
apostle exults) took not on him the nature of angels, 
but the seed of Abraham." 



REPROBATIO. 

Secondly. The negative of that act. 

Thirdly. The persons reached by that neg- 
ative. And, 

Fourthly. Their qualification when thus 
reached by it. 

For the. first. This act of God in electing, 
it is a choosing or foreappointing of some in- 
fallibly unto eternal life, which he also hath 
determined shall be brought to pass by the 
means that should be made manifest and effi- 
cacious to that very end. 

Secondly. Now the negative of this act is 
a passing by or a leaying of those not con- 
cerned in this act — a leaving of them, I say, 
without the bounds and so the saving privi- 
leges of this act; as it followeth by natural 
consequence that because a man chooseth but 
some, therefore he chooseth not all, but leav- 
eth, as the negative of that act, all others what- 
soever. Wherefore, as I said before, those not 
contained within this blessed act are called the 
rest besides the election : " The election hath 
obtained it, and the rest were blinded." 

Thirdly. The persons then that are con- 
tained under the negative of this act, they 
are those (and those only) that pass through 
this wicked world without the saving grace of 
God's elect ; those, I say, that miss the most 
holy faith which they in time are blest withal 
who are foreappointed unto glory. 

And now for the qualification they were 
considered under when this act of reprobation 
laid hold upon them — to wit, they were con- 
sidered upright. 

This is evident — 

First, from this consideration : that reproba- 
tion is God's act, even the negative of his 
choosing or electing, and none of the acts of 
God make any man a sinner. 

Secondly. It is further evident by the sim- 
ilitude that is taken from the carriage of the 
potter in the making of his pots ; for by this 
comparison the God of heaven is pleased to 
show unto us the nature of his determining in 
the act of reprobation. " Hath not the potter 
power over the clay of the same lump?" &c. 
Consider a little, and you shall see that these 
three things do necessarily fall in to complete 
the potter's action in every pot he makes : 

1. A determination in his own mind what 
pot to make of this or that piece of clay — a de- 
termination, I say, precedent to the fashion 

* God cannot be justly charged with partially or 
severity in bestowing his grace upon some while he 
withholds it from others ; herein he doth what he 
pleases with his own. So that the reprobates, not 



N ASSERTED. (597 

of the pot; the which is true in the highest 
degree in Him that is excellent in working; 
he determines the end before the beginning is 
perfected : " For this very purpose have I 
raised thee up." 

2. The next thing considerable in the pot- 
ter, it is the (so) making of the pot, even as 
he determined, a vessel to honour or a vessel 
to dishonour. There is no confusion or disap- 
pointment under the hand of this eternal God; 
his work is perfect and every way doth answer 
to what he hath determined. 

3. Observe again, that whether the vessel 
be to honour or to dishonour, yet the potter 
makes it good, sound, and fit for service ; his 
foredetermining to make this a vessel to dis- 
honour hath no persuasion at all with him to 
break or mar the pot ; which very thing doth 
well resemble the state of man as under the 
act of eternal reprobation, for " God made 
man upright." 

From these conclusions then consider — 

1. That the simple act of reprobation, it is 
a leaving or passing by, not a cursing of the 
creature. 

2. Neither doth this act alienate the heart 
of God from the reprobate, nor tie him up from 
loving, favouring, or blessing of him ; no, not 
from blessing of him with the gift of Christ, 
of faith, of hope, and many other benefits. It 
only denieth them that benefit that will infal- 
libly bring them to eternal life, and that in 
despite of all opposition ; it only denieth so to 
bless them as the elect themselves are blessed. 
Abraham loved all the children he had by all 
his wives, and gave them portions also ; but 
his choice blessing, as the fruit of his chiefest 
love, he reserved for chosen Isaac. 

Lastly. The act of reprobation doth harm 
to no man, neither means him any ; nay, it 
rather decrees him upright, lets him be made 
upright, and so be turned into the world.* 



CHAPTER III. 

Of the Antiquity of Reprobation. 

Having now proceeded so far as to show 
you what reprobation is, it will not be amiss 
in this place if I briefly show you its an- 

having the divine image reinstamped upon them 
by the regenerating power of the Holy Ghost, are 
consequently disapproved of God and perish in their 
sins. 



698 



BUNYAN'S COMPLETE WORKS. 



tiquity, even when it began its rise ; the 
which yon may gather by these following 
particulars : 

I. Eeprobation is before the person cometh 
into the world or hath done good, or evil ; this 
is evident by that of Paul to the Romans : 
" For the children being not yet born, neither 
having done any good or evil, that the pur- 
pose of God. according to election, might 
stand, it was said unto Rebecca, The elder 
shall serve the younger." Here you find 
twain in their mother's womb, and both re- 
ceiving their destiny, not only before they 
had done good or evil, but before they were in 
a capacity to do it, they being yet unborn — 
their destiny, I say, the one unto, the other 
not unto, the blessing of eternal life ; the one 
chosen, the other refused; the one elect, the 
other reprobate. The same also might be said 
of Ishmael and his brother Isaac, both which 
did also receive their destiny before they came 
into the world. For the promise that this 
Isaac should be the heir, it was also before 
Ishmael was born, though he was elder by 
fourteen years or more than his brother. And 
it is yet further evident — 

1. Because election is an act of grace : 
" There is a remnant, according to the elec- 
tion of grace," which act of grace saw no way 
so fit to discover its purity and independency 
as by fastening on the object before it came 
into the world, that being the state in which 
at least no good were done, either to procure 
good from God or to eclipse and darken this 
precious act of grace; for though it is true 
that no good thing that we have done before 
conversion can obtain the grace of election, 
yet the grace of election then appeareth most 
when it prevents our doing good, that we 
might be loved therefor; wherefore he saith 
again, u That the purpose of God according to 
election might stand, not of works, but of Him 
that ealleth, it was said unto her, The elder 
shall serve the younger." 

2. This is most agreeable to the nature of the 
promise of giving seed to Abraham ; which pro- 
mise, as it was made before the child, was con- 
ceived, so it was fulfilled at the best time for 
kthe discovery of the act of grace that could 
have been pitched upon : "At this time will I 
come, (saith God,) and Sarah shall have a son ;" 
which promise, because it carried in its bowels 
the very graee of electing love, therefore it left 
out Ishmael, with the children of Keturah: 
"For in Isaac shall thy seed be called." 

3. This was the best and fittest way for the 



decrees to receive sound bottom, even for God 
both to choose and refuse before the creature 
hath done good or evil, and so before they 
came into the world: "That the purpose of 
God, according to election, might stand, saith 
he, therefore before the children were yet born, 
or had done any good or evil, it was said unto 
her," &c. God's decree would for ever want 
foundation should it depend at all upon the 
goodness and holiness either of men or angels ; 
especially if it were to stand upon that good 
that is wrought before conversion, yea, or after 
conversion either. We find by daily experience 
how hard and difficult it is for even the holiest 
in the world to bear up and maintain their faith 
and love to God ; yea, so hard as not at all to 
do it without continual supplies from heaven. 
How then is it possible for any so to carry it 
before God as to lay by this his holiness a 
foundation for election, as to maintain that 
foundation and thereby to procure all those 
graces that infallibly save the sinner? But 
now the choice, I say, being a choice of grace, 
as is manifest, it being acted before the crea- 
ture's birth, here grace hath laid the corner- 
stone and determined the means to bring the 
work to perfection. "Thus the foundation of 
God standeth sure, having this seal, The Lord 
knoweth who are his;" that is, who he hath, 
chosen, having excluded works, both good and 
bad, and founded all in an unchangeable act 
of grace ; the negative whereof is this harmless 
reprobation. 

II. But, secondly, to step a little backward, 
and so to make all sure, this act of reprobation 
was before the world began ; which therefore 
must needs confirm that which was said but 
now, that they were, before they were born, 
both destinated before they had done good or 
evil. This is manifest by that of Paul to the 
Ephesians at the beginning of his epistle; 
where, speaking of election, whose negative is 
reprobation, he saith, "God hath chosen us in 
Christ before the foundation of the world." 
Nay further, if you please, consider that as 
Christ was ordained to suffer before the foun- 
dation of the world, and as we that are elected 
were chosen in him before the foundation of 
the world, so it was also ordained we should 
know him before the foundation of the world; 
ordained that we should be holy before him in 
love before the foundation of the world; and 
that we in time should be created in him to 
good works, and ordained before that we should 
walk in them. Wherefore reprobation also, 
it being the negative of electing love ; that is, 



REPROBATION ASSERTED. 



699 



because God elected but some, therefore he left 
the rest ; these rest therefore must needs be of 
as ancient standing under reprobation as the 
chosen are under election; both which, it is 
also evident, was before the world began. 
Which serveth yet further to prove that rep- 
robation could not be with respect to this or 
the other sin, it being only a leaving them, 
and that before the world, out of that free 
choice which he was pleased to bless the other 
with. Even as the clay with which the dis- 
honourable vessel is made did not provoke the 
potter, for the sake of this or that impediment, 
therefore to make it so, but the potter of his 
own will, of the clay of the same lump, of the 
clay that is full as good as that of which he 
hath made the vessel to honour, did make this 
and the other vessel to dishonour, &c* 



CHAPTER IV. 

Of the Causes of Reprobation. 

Having thus in a word or two showed the 
antiquity of reprobation, I now come in this 
place to show you the causes thereof; for 
doubtless this must stand a truth, that what- 
ever God doth, there is sufficient ground there- 
for, whether by us apprehended or else with- 
out our reach. 

First, then. It is caused from the very na- 
ture of God. There are two things in God 
from which or by the virtue of which all 
things have their rise — to wit, the eternity of 
God in general, and the eternal perfection of 
every one of his attributes in particular; for 
as by the first he must needs be before all 
things, so by virtue of the second must all 
things consist. And as he is before all things, 
they having consistence by him, so also is he 
before all states or their causes, be they either 
good or bad, of continuance or otherwise, he 
being the first without beginning, &c, whereas 
all other things, with their causes, have rise, 
dependence, or toleration of being from 
him. 

Hence it follows that nothing, either person 
or cause, &c, can by any means have a being 
but first he knows thereof, allows thereof, and 

* They who diligently attend to the Scriptures will 
find throughout the whole a vein of election and rep- 
robation. The holy seed may be traced in many in- 
stances and in divers families in the Bible, from 
Adam to the birth of our Saviour, whose ancestors ac- 



decrees it shall be so: "Who is he that saith 
and it cometh to pass when the Lord com- 
mandeth it not?" Now, then, because that 
reprobation, as well as election, are subordi- 
nate to God, his will also, which is eternally 
perfect, being most immediately herein con- 
cerned, it was impossible that any should be 
reprobate before God hath both willed and de- 
creed it should be so. It is not the being of a 
thing that administers matter of knowledge or 
foresight thereof to God, but the perfection of 
his knowledge, wisdom, and power, &c, that 
giveth the thing its being. God did not fore- 
decree there should be a world because he fore- 
saw there would be one, but there must be one 
because he had before decreed there should be 
one. The same is true as touching the case in 
hand: "For this very purpose have I raised 
thee up, that I might show in thee my 
power." 

Secondly. A second cause of eternal repro- 
bation is the exercise of God's sovereignty; 
for if this is true, that there is nothing either 
visible or invisible, whether in heaven or earth, 
but hath its being from him, then it must most 
reasonably follow that he is therefore sovereign 
Lord, &c, and may also according to his own 
will, as he pleaseth himself, both exercise and 
manifest the same, being every whit absolute, 
and can do and may do whatsoever his soul 
desireth ; and indeed good reason, for he hath 
not only made them all, but for his pleasure 
they both were and are created. 

Now the very exercise of this sovereignty 
produceth reprobation ; therefore hath he mercy 
on whom he will have mercy, and whom he 
will he hardeneth ; hath not the potter power 
over the clay of the same lump ? and doth he 
not make his pots according to his pleasure ? 
Here therefore the mercy, justice, wisdom, and 
power of God take liberty to do what they 
will, saying, " My counsel shall stand, and I 
will do all my pleasure." 

Thirdly. Another cause of eternal reproba- 
tion is the act and working of distinguishing 
love and everlasting grace. God hath univer- 
sal love and particular love, general love and 
distinguishing love; and so accordingly doth 
decree, purpose, and determine, from general 
love, the extension of general grace and mercy, 
but from that love that is distinguishing, pe- 

cording to the flesh were of the line of election or the 
godly, which those who are only born after the flesh, 
and not after the Spirit — namely, the reprobate — have 
always despised and persecuted, and will do so to the 
end of time. 



700 



BUNYAN'S COMPLETE WORKS. 



culiar grace and mercy : " Was not Esau Ja- 
cob's brother ? Yet I loved Jacob," saith the 
Lord; (yet I loved Jacob,) that is, with a bet- 
ter love, or a love that is more distinguishing ; 
as he farther makes appear in his answer to 
our father Abraham, when he prayed to God 
for Ishmael : "As for Ishmael, (saith he,) I 
have heard thee ; behold I have blessed him 
and will also make him fruitful ; but my cove- 
nant will I establish with Isaac, whom Sarah 
shall bear unto thee." Touching which words 
there are these things observable : 

1. That God had better love for Isaac than 
he had for his brother Ishmael. Yet, 

2. Not because Isaac had done more worthy 
and goodly deeds, for Isaac was yet unborn. 

3. This choice blessing could not be denied 
to Ishmael because he had disinherited himself 
by sin, for this blessing was entailed to Isaac 
before Ishmael had a being also. 

4. These things therefore must needs fall out 
through the working of distinguishing love 
and mercy, which has so cast the business 
" that the purpose of God according to election 
might stand." 

Further. Should not God decree to show dis- 
tinguishing love and mercy, as well as that 
which is general and common, he must not 
discover his best love at all to the sons of men. 
Again, if he should reveal and extend his best 
love to all the world in general, then there 
would not be such a thing as love that doth dis- 
tinguish ; for distinguishing love appeareth in 
separating between Isaac and Ishmael, Jacob 
and Esau, the many called and the few chosen. 
Thus by virtue of distinguishing love some 
must be reprobate, for distinguishing love 
must leave some, both of the angels in heaven 
and the inhabitants of the earth; wherefore 
the decree also that doth establish it must 
needs leave some. 

Fourthly. Another cause of reprobation is 
God's willingness to show his wrath and to 
make his power known. This is one of those 
arguments that the holy apostle setteth against 
the most knotty and strong objection* that ever 
was framed against the doctrine of eternal 
reprobation: "Thou wilt say then, (saith he,) 
Why doth he yet find fault? for if it be his 
will that some should be rejected, hardened, and 
perish, why then is he offended that any sin 

* It is of God's mere mercy and grace that any sin- 
ners are called and admitted to the privilege of justi- 
fication and adoption upon God's own terms. The 
reason why the sinful and unworthy heathen (of whom 
Britain is a part) were called to be a people who were 



against him, for who hath resisted his will?" 
Hold, saith the apostle ; stay a little here ; first 
remember this : is it meet to say unto God, 
What doest thou? Shall the thing formed 
say to him that formed it, Why hast thou 
made me thus? Hath not the potter power 
over the clay of the same lump?" &c. Be- 
sides, when you have thought your worst — to 
wit, that the effects of reprobation must needs 
be consummate in the eternal perdition of the 
creature — yet again consider what if God be 
willing to show his wrath as well as grace and 
mercy? And what if he, that he may so do, 
exclude some from having share in that grace 
that would infallibly, against all resistance, 
bring us safe unto eternal life ? What then ? 
Is he therefore the author of your perishing or 
his eternal reprobation either ? Do you not 
know that he may refuse to- elect who he will 
without abusing of them ? Also that he may 
deny to give them that grace that would preserve 
them from sin without being guilty of their 
damnation ? May he not, to show his wrath, 
suffer with much long-suffering all that are the 
vessels of wrath by their own voluntary will, 
to fit themselves for wrath and for destruction ? 
Yea, might he not even in the act of reproba- 
tion conclude also to suffer them thus left to fall 
from the state he had left them in — that is as 
they were considered, upright — and when fallen 
to bind them fast in chains of darkness unto 
the judgment of the great day, but he must 
needs be charged foolishly ? You shall see in 
that day what a harmony and what a glory 
there will be found in all God's judgments in 
the overthrow of the sinner; also how clear 
the Lord will show himself of having any 
working hand in that which causeth eternal 
ruin, notwithstanding he hath reprobated 
such, doth suffer them to sin, and that too that 
he might show his wrath on the vessels of his 
wrath ; the which I also after this next chap- 
ter shall further clear up to you. As the Lord 
knows how to deliver the godly out of tempta- 
tion without approving of their miscarriages, 
so he also knoweth how to reserve the ungodly 
unto the day of judgment to be punished, yet 
never to deserve the least of blame for his so 
reserving of them, though none herein can 
see his way, for he alone knows how to do 
it* 



not a people, while the Jews were left out and cast off 
for their obstinate unbelief, was not because the Gen- 
tiles were either more worthy or more willing, (for they 
were all dead in trespasses and sins,) but from God's 
discriminating grace and mercy. 



REPROBATION ASSERTED. 



701 



CHAPTER V. 

Of the Unchangeableness of Eternal Repro- 
bation. 

Ma tty opinions have passed through the 
hearts of the sons of men concerning reproba- 
tion, most of them endeavouring so to hold it 
forth as therewith they might, if not heal their 
conscience slightly, yet maintain their own 
opinion in their judgment of other things; 
still wringing now the word this way, and 
anon again that, for Lheir purpose ; also fram- 
ing within their soul such an imagination of 
God and his acts in eternity as would suit with 
such opinions, and so present all to the world. 
And the rather they have with greatest labour 
strained unweariedly at this above many other 
truths because of the grim and dreadful face it 
carrieth in most men's apprehensions. But 
none of these things, however they may please 
the creature; can by any means in any meas- 
ure either cause God to undo, unsay, or unde- 
termine what he hath concerning this decreed 
and established. 

First. Because they suit not with his nature, 
especially in these foundation acts. The foun- 
dation of God standeth sure, even touching- 
reprobation, that the purpose of God according 
to election might stand. "I know (saith 
Solomon) that whatsoever the Lord doth, it 
abideth for ever ; nothing can be put unto it 
nor anything taken from it, &c. Hath he said 
it, and shall he not do it ? Hath he spoken, 
and shall he not bring it to pass ?" His de- 
crees are composed according to his eternal 
wisdom, established upon his unchangeable 
will, governed by his knowledge, prudence, 
power, justice, and mercy, and are brought to 
conclusion (on his part) in perfect holiness, 
through the abiding of his most blessed truth 
and faithfulness: "He is a rock, his way is 
perfect, for all his works are judgment: a God 
of truth and without iniquity, just and right 
is he." 

Secondly. This decree is made sure by the 
number, measure, and bounds of election, for 
election and reprobation do enclose all reason- 
able creatures; that is, either the one or the 
other — election, those that are set apart for 
glory ; and reprobation, those left out of this 
choice. 

Now as touching the elect, they are by this 
decree confined to that limited number of per- 
sons that must amount to the complete making 



up the fulness of the mystical body of Christ ; 
yea, so confined by his eternal purpose that 
nothing can be diminished from or added 
thereunto ; and hence it is that they are called 
his body and members in particular, the ful- 
ness of Him that fills all in all, and the measure 
of the stature of the fulness of Christ ; which 
body, considering him as the Head thereof, in 
conclusion maketh up one perfect man and 
holy temple for the Lord. These are Christ's 
substance, inheritance, and lot; and are said 
to be booked, marked, and sealed with God's 
most excellent knowledge, approbation, and 
liking. As Christ said to his Father, " Thine 
eyes did see my substance yet being imperfect, 
and in thy book are all my members written, 
which in continuance were fashioned when as 
yet there was none of them." This being 
thus, I say it is in the first place impossible 
that any of those members should miscarry, 
" for who shall lay anything to the charge of 
God's elect?" And because they are as to 
number every way sufficient, being his body, 
and so by their completing to be made a per- 
fect man, therefore all others are rejected, that 
the "purpose of God according to election 
might stand." Besides, it would not only 
argue weakness in the decree, but monstrous- 
ness in the body, if after this any appointed 
should miscarry or any besides them be added 
to them. 

Thirdly. Nay, further, that all may see how 
punctual, exact and to a tittle this degree of 
election is, God hath not only as to number 
and quantity confined the persons, but also 
determined and measured, and that before the 
world, the number of the gifts and graces that 
are to be bestowed on these members in gen- 
eral, and also what graces and gifts to be be- 
stowed on this or that member in particular : 
" He hath blessed us with all spiritual bless- 
ings in Christ, according as he hath chosen us 
in him before the foundation of the world ;" 
and bestoweth them in time upon us, " accord- 
ing to the eternal purpose which he purposed 
in Christ Jesus our Lord." He hath given to 
the eye the grace that belongeth to the eye, 
and to the hand that which he also hath ap- 
pointed for it ; and so to every other member 
of the body elect he doth deal out to them 
their determined measures of grace and gifts 
most fit for their place and office. Thus is the 
decree established both of the saved and also 
of the non-elect.* 



* Election is a free, unmerited favour, vouchsafed 
to some, but not to all. God's people are chosen in 



Christ before the foundation of the world, that they 
should be holy, &c. Eph. i. 4. He chose when he 



702 



BUNYAN'S COMPLETE WORKS. 



Fourthly. But again, another thing that 
doth establish this decree of eternal reproba- 
tion is the weakness that sin iu the fall and 
since hath brought all reprobates into; for 
though it be most true that sin is no cause of 
eternal reprobation, yet seeing sin hath seized 
on the reprobate, it cannot be but thereby the 
decree must needs be the faster fixed. If the 
king, for this or the other weighty reason, doth 
decree not to give this or that man (who yet 
did never offend him) a place in his privy 
chamber, if this man after this shall be in- 
fected with the plague, this rather fastens than 
loosens the king's decree ; as th e angels that 
were left out of God's election, by reason of 
the sin they committed after, are so far off 
from being by that received into God's decree 
that they are therefore bound for it in chains 
of everlasting darkness to the judgment of the 
great day. 



CHAPTER VI. 

Whether to be Reprobated be the same with 
being Appointed beforehand unto Eternal 
Condemnation f If not, how do they 
Differ f Also whether Reprobation be the 
Cause of Condemnation f 

It hath been the custom of ignorant men 
much to quarrel at eternal reprobation, con- 
cluding (for want of knowledge in the mystery 
of God's will) that if he reprobate any from 
eternity he had as good as said, " I will make 
this man to damn him ; I will decree this 
man, without any consideration, to the ever- 
lasting pains of hell," when, in very deed, 
for God to reprobate, and to appoint before- 
hand to eternal condemnation, are two distinct 
things, properly relating to two distinct attri- 
butes, arising from two distinct causes. 

First. They are two distinct things. Eep- 
robation is a simple leaving of the creature 
out of the bounds of God's election, but to 
appoint to condemnation is to bind them over 
to everlasting punishment. Now, there is a 
great difference between my refusing to make 
of such a tree a pillar in my house, and of 
condemning it unto the fire to be burned. 

Secondly. As to the attributes. Eeproba- 
tion respects God's sovereignty, but to appoint 
to condemnation, his justice. 

might have refused : his book is a book of love : the 
cause of our love is in the object, not the subject; the 



Thirdly. As to the causes. Sovereignty 
being according to the will of God, but justice 
according to the sin of man. For God, though 
he be the only sovereign Lord, and that to the 
height of perfection, yet he appointeth no man 
to the pains of everlasting fire merely from 
sovereignty, but by the rule of justice. God 
damneth not the man because he is a man, but 
a sinner, and foreappoints him to that place 
and state by foreseeing of him wicked. 

Again, as reprobation is not the same with 
foreappointing to eternal condemnation, so 
neither is it the cause thereof. 

If it be the cause, then it must either — 

1. Leave him infirm ; or, 

2. Infuse sin into him ; or, 

3. Take from him something that otherwise 
would keep him upright ; or, 

4. Or both license Satan to tempt and the 
reprobate to close in with the temptation. But 
it doth none of these ; therefore it is not the 
cause of the condemnation of the creature. 

That it is not the cause of sin it is evident — 

1. Because the elect are as much involved 
therein as those that are passed by. 

2. It leaveth him not infirm ; for he is by an 
after act — to wit, of creation — formed perfectly 
upright. 

3. That reprobation infuseth no sin appear- 
eth, because it is the act of God. 

4. That it taketh nothing (that good is) from 
him is also manifest, it being only a leaving 
of him. 

5. And that it is not by this act that Satan 
is permitted to tempt or the reprobate to sin is 
manifest; because as Christ was tempted, so 
the elect fall as much into the temptation, at 
least many of them, as many of those that are 
reprobate; whereas if these things came by 
reprobation, then the reprobate would be only 
concerned therein. All which will be further 
handled in these questions yet behind. 

Objection. From what hath been said, there 
is concluded this at least, that God hath in- 
fallibly determined, and that before the world, 
the infallible damnation of some of his crea- 
tures ; for if God hath before the world bound 
some over to eternal punishment, and that, as 
you say, for sin, then this determination must 
either be fallible or infallible ; not fallible, for 
then your other position of the certainty of 
the number of God's elect is shaken, unless 
you hold that there may be a number that 

reason of G-od's love is in himself: "He -will have 
mercy on whom he will have mercy." The gifts of 
God are sovereign as well as free. 



REPROBATION ASSERTED. 



703 



shall neither go to heaven or hell. Well, then, 
if God hath indeed determined, foredetermincd, 
that some must infallibly perish, doth not this 
his determination lay a necessity on the repro- 
bate to sin, that he may be damned? for no 
sin, no damnation. That is your own argu- 
ment. 

Answer. That God hath ordained ( Jude 4) 
the damnation of some of his creatures is evi- 
dent; but whether this his determination be 
positive and absolute, there is the question; 
for the better understanding whereof I shall 
open unto you the variety of God's determi- 
nations and their nature, as also rise. 

The determinations of God touching the de- 
struction of the creature, they are either ordi- 
nary or extraordinary ; those I count ordinary 
that were commonly pronounced by the proph- 
ets and apostles, &c, in their ordinary way of 
preaching, to the end men might be affected 
with the love of their own salvation ; now these 
are either bound or loosed but as the condition 
or qualification was answered by the creature 
under sentence, and no otherwise. 

Again. These extraordinary, though they 
respect the same conditions, yet they are not 
grounded immediately upon them, but upon 
the infallible foreknowledge and foresight of 
God, and are thus distinguished : first, the or- 
dinary determination; it stands but at best 
upon a supposition that the creature may con- 
tinue in sin, and admits of a possibility that it 
may not, but the extraordinary stands upon an 
infallible foresight that the creature will con- 
tinue in sin; wherefore this must needs be 
positive and as infallible as God himself. 

Again. These two determinations are also 
distinguished thus : the ordinary is applicable 
to the elect as well as to the reprobate, but the 
other to the reprobate only; it is proper to 
say, even to the elect themselves, " He that 
believeth shall be saved, and he that believeth 
not shall be damned ;" but not to say to them, 
These are appointed to utter destruction, or 
that they shall utterly perish in their own cor- 
ruptions, or that for them is reserved the black- 
ness of darkness for ever. 

So, then, though God by these determina- 
tions doth not lay some under irrecoverable 
condemnation, yet by one of them he doth, as 
is further made out thus : 

1. God most perfectly foreseeth the final 
impenitency of those that do sin from the be- 
ginning to the end of the world. 

2. Now from this infallible foresight it is 
most easy and rational to conclude, and that 



positively, the infallible overthrow of every 
such creature. Did I infallibly foresee that 
this or that man would cut out his heart in 
the morning, I might infallibly determine his 
death before night. 

Objection. But still the question is, Whether 
God by this his determination doth not lay a 
necessity on the creature to sin ? for no sin, 
no condemnation. This is true by your own 
assertion. 

Answer. No, by no means, for — 

1. Though it be true that sin must of 
absolute necessity go before the infallible 
condemnation and overthrow of the sinner, 
and that it must also be preconsidered by 
God, yet it needs not lay a necessity upon 
him to sin ; for let him but alone to do what 
he will, and the determination cannot be more 
infallible than the sin which is the cause of its 
execution. 

2. As it needs not, so it doth not; for this 
positive determination is not grounded upon 
what God will effect, but on what the creature 
will ; and that not through the instigation of 
God, but the instigation of the devil. What ! 
might not I, if I most undoubtedly foresaw 
that such a tree in my garden would only 
cumber the ground, (notwithstanding reason- 
able means,) — might not I, I say, from hence 
determine (seven years before) to cut it down 
and burn it in the fire, but I must, by so deter- 
mining, necessitate this tree to be fruitless? 
The case in hand is the very same. God 
therefore may most positively determine the 
infallible damnation of his creature, and yet 
not at all necessitate the creature to sin that 
he might be damned. 

Objection. But how is this similitude perti- 
nent? For God did not only foresee sin 
would be the destruction of the creature, 
but let it come into the world and so destroy 
the creature. If you, as you foresee the fruit- 
lessness of your tree, should withal see that 
which makes it so, and that too before it 
makes it so, and yet let the impediment come 
and make it so, are not you now the cause 
of the unfruitfulness of that tree which you 
have before condemned to the fire to be 
burned? for God might have chosen whether 
he would have let Adam sin, and so sin to 
have got into the world by him. 

Answer. Similitudes never answer every 
way : if they be pertinent to that for which 
they are intended, it is enough; and to that 
it answereth well, being brought to prove no 
more but the natural consequence of a true 



704 



BUNYAN'S COMPLETE WORKS. 



and infallible foresight. And now as to what 
is objected further, as that God might have 
chosen whether sin should have come into the 
world by Adam to the destruction of so many, 
to that I shall answer — 

1 That sin could not have come into the 
world without God's permission, it is evident 
both from the perfection of his foresight and 
power. 

2. Therefore all the means, motives, and in- 
ducements thereunto must also by him be not 
only foreseen, but permitted. 

3. Yet so that God will have the timing, 
proceeding, bounding, and ordering thereof at 
his disposal : " Surely the wrath of man shall 
praise thee, and the remainder of wrath shalt 
thou restrain." 

4. Therefore it must needs come into the 
world, not without, but by the knowledge of 
God ; not in despite of him, but by his suffer- 
ing of it. 

Objection. But how then is he clear from 
having a hand in the death of him that 
perish eth ? 

Answer. Nothing is more sure than that 
God could have kept sin out of the world 
if it had been his will ; and this is also as 
true, that it never came into the world with 
his liking and compliance; and for this you 
must consider that sin came into the world by 
two steps — 

1. By being offered. 

2. By prevailing. 

Touching the first of these, God, without 
the least injury to any creature in heaven or 
earth, might not only suffer it, but so far 
countenance the same that is so far forth as 
for trial only, as it is said of Abraham, " God 
tempted Abraham to slay his only son, and 
led Christ by the Spirit into the wilderness to 
be tempted of the devil." This is done with- 
out any harm at all ; nay, it rather produceth 
good, for it tends to discover sincerity, to ex- 
ercise faith in and love to his Creator, also to 
put him in mind of the continual need he hath 
of depending on his God for the continuation 
of help and strength, and to provoke to 
prayers to God whenever so engaged. 

Objection. But God did not only admit, that 
sin should be offered for trial, and there to 
stay, but did suffer it to prevail and overcome 
the world. 

Answer. Well, this is granted ; but yet con- 
sider — 

1. God did neither suffer it nor yet consent 
it should, but under this consideration: if 



Adam, upright Adam, gave way thereto by 
forsaking his command, "in the day thou 
eatest thereof, thou shalt surely die " — which 
Adam did, not because God did compel him 
or persuade him to it, but voluntarily of his 
own mind, contrary to his God's command — so, 
then, God, by suffering sin to break into the 
world, did it rather in judgment, as disliking 
Adam's act, and as a punishment to man for 
listening to the tempter, and as a discovery 
of his anger at man's disobedience, than 
to prove that he is guilty of the misery of his 
creature. 

2. Consider also that when God permitted 
sin for trial, it was, when offered first, to them 
only who were upright and had sufficient 
strength to resist it. 

3. They were by God's command to the 
contrary driven to no strait to tempt them to 
incline to Satan : " Of every tree of the garden 
thou mayest freely eat, saith God ; only let 
this alone." 

4. As touching the beauty and goodness 
that was in the object unto which they were 
allured, what was it? Was it better than 
God? yea, was it better than the tree of life, 
for from that they were not exempted till 
after they had sinned? Did not God know 
best what was to do them good? 

2. Touching him that persuaded them to do 
this wicked act: was his word more to be 
valued for truth, more to be ventured on for 
safety, or more to be honoured for the worthi- 
ness of him that spake, than was His that had 
forbade it ; the one being the devil, with a lie, 
and to kill them ; the other being God, with 
his truth, and to preserve them safe ? 

Question. But was not Adam unexpectedly 
surprised? Had he notice beforehand and 
warning of the danger, for God foresaw the 
business ? 

Answer. Doubtless God was fair and faithful 
to his creature in this thing also, as clearly 
doth appear from these considerations : 

1. The very commandment that God gave 
him forebespake him well to look about him, 
and did indeed insinuate that he was likely to 
be tempted. 

2. It is yet more evident, because God doth 
even tell him of the danger : "In the day thou 
eatest thereof thou shalt surely die." 

3. Nay, God by speaking to him of the very 
tree that was to be forborne, telling him also 
where it stood, that he might the better know 
it, did in effect expressly say to him, " Adam, 
if thou be tempted, it will be about that tree 



REPROBATION ASSERTED. 



705 



and the fruit thereof; wherefore, if thou findest 
the tempter there, then beware thy life." 

To conclude, then. Though sins did not 
come into the world without God's sufFerance, 
yet it did without his liking; God suffered also 
Cain to kill his brother, and Ishmael to mock 
at Isaac, but he did not like the same. 

Secondly. Therefore though God was first 
in concluding sin should be offered to the 
world, yet man was the first that consented to 
a being overcome thereby. 

Thirdly, then. Though God did foredeter- 
mine that sin should enter, yet it was not but 
with respect to certain terms and conditions, 
which yet were not to be enforced by virtue of 
the determination, but permitted to be com- 
pleted by the voluntary inclination of a per- 
fect and upright man. And in that the deter- 
mination was most perfectly infallible it was 
through the foresight of the undoubted incli- 
nation of this good and upright person. 

Question. But might not God have kept 
Adam from inclining if he would ? 

Answer. What more certain ? But yet con- 
sider — 

1. Adam being now an upright man, he was 
able to have kept himself had he but looked to 
it as he should and might. 

2. This being so, if God had here stepped in, 
he had either added that which had been need- 
less, and so had not obtained thankfulness, or 
else had made the strength of Adam useless, 
yea his own workmanship in so creating him 
superfluous, or else, by consequence, imper- 
fect. 

3. If he had done so, he had taken Adam 
from his duty, which was to trust and believe 
his Maker ; he had also made void the end of 
the commandment, which was to persuade to 
watchfulness, diligence, sobriety, and content- 
edness ; yea, and by so doing would not only 
himself have tempted Adam to transgression, 
even to lay aside the exercise of that strength 
that God had already given him, but should 
have become the pattern or the first father to 



* The final condemnation of the wicked does not 
spring from God's sovereign will to destroy any of his 
rational creatures ; this is evident from the many 
pressing invitations, declarations, and promises in the 
word of God, for Jehovah swears by his great self that 
he desires not the death of a sinner ; but our Lord as- 
signs the cause of reprobation in these words: "Ye 
will not come unto me that ye might have light;" 
wherefore Christ, the only remedy for their cure, being 
rejected, the sinner is condemned and rendered the 
object of wrath and punishment by the law and jus- 
45 



all looseness, idleness and neglect of duty; 
which would also not only have been an ill ex- 
ample to Adam to continue to neglect so rea- 
sonable and wholesome duties, but would have 
been to himself an argument of defence to re- 
tort upon his God when he had come another 
time to reckon with him for his misdemean- 
ours.* 

Many other weighty reasons might here be 
further added for God's vindication in this par- 
ticular, but at this time let these suffice. 



CHAPTER VII. 

Whether any under Eternal Reprobation 
have Just Cause to Quarrel with God for 
not Electing of them f 

That the answer to this question may be to 
edification, recall again what I have before as- 
serted — to wit, that for a man to be left out of 
God's election, and to be made a sinner, is two 
things ; and again, for a man to be not elect, 
and to be condemned to hell-fire, is two things 
also. Now I say, if non-election makes no 
man a sinner, and if it appoints no man to 
condemnation neither, then what ground hath 
any reprobate to quarrel with God for not 
electing of him? Nay, further, reprobation 
considereth him upright, leaveth him upright, 
and so turneth him into the world ; what 
wrong doth God do him though he hath not 
elected him? What reason hath he that is 
left in this case to quarrel against his Maker? 

If thou say, Because God hath not chosen 
them as well as chosen others, I answer, " Nay 
but, O man, who art thou that repliest against 
God ? Shall the thing formed say to him that 
formed it, Why hast thou made me thus ? Be- 
hold, as the clay is in the hand of the potter, 
so are ye in my hand, O house of Israel, saith 
the Lord God." So then, if I should say no 
more but that God is the only Lord and Crea- 
tor, and that by his sovereignty he hath power 
to dispose of them according to his pleasure, 

tice of God, because the same word of truth which 
says, "Whosoever will, let him come and take of the 
water of life freely/' also says, " The soul that sinneth 
(or lives and dies in sin unpardoned) shall die." Thus 
sin is the object of God's hatred, and not the man, 
abstractedly considered. May we therefore each of 
us have grace to look to Christ for full and complete 
salvation, who hath put away sin by the sacrifice of 
himself, whereby he has perfected for ever them that 
are sanctified !" 



706 



BUNYAN'S COMPLETE WORKS. 



either to choose or to refuse according to the 
counsel of his own will, who could object 
against him and be guiltless ? " He giveth no 
account of any of his ways, and what his soul 
desireth that doth he." 

Again, God is wiser than man, and there- 
fore can show a reason for what he acts and 
does, both when and where at present thou 
seest none. Shall God, the only wise, be ar- 
raigned at the bar of thy blind reason, and 
there be judged and condemned for his acts 
done in eternity? "Who hath directed the 
Spirit of the Lord, or who hath been his coun- 
sellor?" Do you not know that he is far more 
above us than we are above our horse or mule 
that is without understanding? " Great things 
doth he that we cannot comprehend ; great 
things, and unsearchable and marvellous 
things, without number." 

But, I say, should we take it well if our 
beast should call us to account for this and the 
other righteous act, and judge us unrighteous 
and our acts ridiculous, and all because it sees 
no reason for our so doing? Why, we are as 
beasts before God. 

But again, to come yet more close to the 
point, the reprobate quarrels with God because 
he hath not elected him ; well, but is not God 
the master of his own love ? and is not his will 
the only rule of his mercy ? and may he not, 
without he give offence to thee, lay hold by 
electing love and mercy on whom himself 
pleaseth ? Must thy reason, nay, thy lust, be 
the ruler, orderer, and disposer of his grace? 
" May I not do what I will with mine own? 
(saith he.) Is thine eye evil because mine is 
good?" 

Further, what harm doth God to any repro- 
bate, by not electing of him ? He was, as hath 
been said, considered upright, so formed in the 
act of creation and so turned into the world ; 
indeed he was not elected, but hath that taken 
anything from him? No, verily, but leaveth 
him in good condition ; there is good, and bet- 
ter, and best of all ; he that is in a good estate 
(though others through free grace are in a far 
better) hath not any cause to murmur either 
with Him that gave him such a place or at 
him that is placed above him. In a word, 
reprobation maketh no man personally a sin- 
ner, n sither doth election make any man per- 
sonally righteous : it is the consenting to sin 
that makes a man a sinner, and the imputation 
of grace and righteousness that makes gospelly 
and personally just and holy. 

But again, seeing it is God's act to leave 



some out of the bounds of his election, it must 
needs be, therefore, positively good; is that 
then which is good in itself made sin unto 
thee ? God forbid ! God doth not evil by 
leaving this or that man out of his electing 
grace, though he chooses others to eternal life 
through Jesus Christ our Lord. Wherefore 
there is not a reprobate that hath any cause, 
and therefore no just cause, to quarrel with his 
Maker for not electing of him. 

And that, besides what hath been spoken, if 
you consider — 

1. For God to elect is an act of sovereign 
grace, but to pass by or to refuse so to do is 
an act of sovereign power, not of injustice. 

2. God might therefore have chosen whether 
he would have elected any, or so many, or few, 
and also which and where he would. 

3. Seeing, then, that all things are at his 
disposal, he may fasten electing mercy where 
he pleaseth, and other mercy, if he will, to 
whom and when he will. 

4. Seeing, also, that the least of mercies are 
not deserved by the best of sinners, men, in- 
stead of quarrelling against the God of grace 
because they have not what they list, should 
acknowledge they are unworthy of their breath, 
and also should confess that God may give 
mercy where he pleaseth, and that, too, both, 
which or what, as also to whom and when he 
will, and yet be good, and just, and very 
gracious still. Nay, Job saith, "He taketh 
away, who can hinder him ? or who will say 
unto him, What dost thou ?" 

The will of God is the rule of all righteous- 
ness ; neither knoweth he any other way by 
which he governeth and ordereth any of his 
actions. Whatsoever God doth, it is good be- 
cause he doth it, whether it be to give grace or 
to detain it, whether in choosing or refusing. 
The consideration of this made the holy men 
of old ascribe righteousness to their Maker 
even then when yet they could not see the 
reason of his actions ; they would rather stand 
amazed and wonder at the heights and depths 
of his unsearchable judgments, than quarrel at 
the strange and most obscure of them. 

God did not intend that all that ever he 
would do should be known to every man, no 
nor yet to the wise and prudent ; it is as much 
a duty sometimes to stay ourselves and wonder, 
and to confess our ignorance in many things 
of God, as it is to do other things that are duty 
without dispute. So, then, let poor dust and 
ashes forbear to condemn the Lord because he 
goeth beyond them ; and also they should be- 



REPROBATION ASSERTED. 



707 



ware they speak not wickedly for him, though 
it be, as they think, to justify his actions: 
"The Lord is righteous in all his ways, and 
holy in all his works." * 



CHAPTER VIII. 

Whether Eternal Reprobation in itself, or in 
its Doctrine, be in very deed an Hindrance 
to any Man in seeking the Salvation of his 
Soulf 

In my discourse upon this question I must 
entreat the reader to mind well what is pre- 
mised in the beginning of the former chapter, 
which is, that reprobation makes no man a 
sinner, appoints no man to condemnation, but 
leaveth him upright after all. So, then, though 
God doth leave the most of men without the 
bounds of his election, his so doing is neither 
in itself nor yet its doctrine (in very deed) an 
hindrance to any man in seeking the salvation 
of his soul. 

I. It hindereth not in itself, as is clear by 
the ensuing considerations : 

1. That which hindereth him is the weak- 
ness that came upon him by reason of sin. 
Now God only made the man, but man's lis- 
tening to Satan made him a sinner, which is 
the cause of all his weakness. This therefore 
is it that hindereth him, and that also disen- 
abled him in seeking the salvation of his soul. 
" Let no man say when he is tempted, I am 
tempted of God ; for God cannot be tempted 
of evil, neither tempteth he any man. God 
made man upright, but he hath sought out 
many inventions-." 

2. It hindereth not in itself, for it taketh not 
any thing from a man that would help him 
might it continue with him ; it takes not away 
the least part of his strength, wisdom, courage, 
innocency, or will to good; all these were lost 
by the fall in that day when he died the death. 
Nay, reprobation, under some consideration, 
did rather establish all these upon the repro- 
bate ; for as it decrees him left, so it left him 



* " Secret things belong to God, but those that are 
revealed belong to us." It is a vain thing for men to 
cavil at the doctrine of peculiar election, and to quar- 
rel with God for choosing some and passing by others. 
Their best way would be to assure themselves of their 
own election by using the means and walking in the 
ways of God's appointment as laid down in the word; 
and then they will find that God cannot deny himself, 



upright. Wherefore man's hindrance cometh 
on him from other means, evcri by the fall, and 
not by the simple act of eternal reprobation. 

3. As reprobation hindereth not either of 
these two ways, so neither is it from this sim- 
ple act that Satan is permitted either to tempt 
them, that they might be tried or that they 
might be overthrown. 

1. It is not by this act that Satan is permit- 
ted to tempt them that they might be tried, 
because then the Son of God himself must be 
reached by this reprobation, he being tempted 
by the devil as much if not more than any ; 
yea, and then must every one of the elect be 
under eternal reprobation ; for they also, and 
that after their conversion, are greatly as- 
saulted by him: "Many are the troubles of 
the righteous," &c. 

2. Neither is it from the act of reprobation 
that sin hath entered the world, no more than 
from election, because those under the power 
of election did not only fall at first, but do 
still generally, as foully, before conversion, as 
the reprobate himself. Whereas, if either the 
temptation or the fall were by virtue of rep- 
robation, then the reprobates, and they only, 
should have been tempted and have fallen. 
The temptation, then, and the fall, doth come 
from other means, and so the hindrance of the 
reprobate, than from eternal reprobation. For 
the temptation, the fall, and hindrance being 
universal, but the act of reprobation partic- 
ular, the hindrance must needs come from such 
a cause as taketh hold on all men, which in- 
deed is the fall; the cause of which was 
neither election nor reprobation, but man's 
voluntary listening to the tempter. 

3. It is yet far more evident that reproba- 
tion hindereth no man from seeking the salva- 
tion of his soul, because, notwithstanding all 
that reprobation doth, yet God giveth to divers 
of the reprobates great encouragements there- 
to ; to wit, the tenders of the Gospel in general, 
not excluding any; great light also to under- 
stand it, with many a sweet taste of the good 
work of God and the powers of the world to 
come ; he maketh them sometimes also to be 
partakers of the Holy Ghost, and admitteth 



but will make good to them every promise therein ; and 
thus, by Scripture evidence, they will find that they 
are elected unto life, and will be thankful and humble. 
They will then find that an hearty, affectionate trust- 
ing in Christ for all his salvation, as freely promised 
to us, hath naturally enough in it to work in our souls 
a natural bent and inclination to and ability for the 
practice of all holiness. 



708 



BUNYAN'S COMPLETE WORKS. 



many of them into fellowship with his elect ; 
yea, some of them to be rulers, teachers, and 
governors in his house; all which, without 
doubt, both are and ought to be great encour- 
agements, even to the reprobates themselves, to 
seek the salvation of their souls. 

II. As it hindereth not in itself, so it hin- 
dereth not by its doctrine; for all that this 
doctrine saith is, that some are left out of 
God's election, as considered upright. Now 
this doctrine cannot hinder any man, for — 

1. No man still stands upright. 

2. Though it saith some are left, yet it points 
at no man, it nameth no man, it binds all faces 
in secret. So, then, if it hinder, it hindereth 
all, even the elect as well as reprobate ; for the 
reprobate hath as much ground to judge him- 
self elect as the very elect himself hath before 
he be converted, being both alike in a state of 
nature and unbelief, and both alike visibly 
liable to the curse for the breach of the com- 
mandment. Again, as they are equals here, 
so also have they ground alike to close in 
with Christ and live ; even the open, free, and 
full invitation of the Gospel and promise 
of life and salvation by the faith of Jesus 
Christ. 

3. It is evident also by experience that this 
doctrine doth not indeed, neither can it, hin- 
der any, (this doctrine, I mean, when both 
rightly stated and rightly used,) because many 
who have been greatly afflicted about this mat- 
ter have yet at last had comfort ; which com- 
fort, when they have received it, hath been to 
them as an argument that the thing they 
feared before was not because of reprobation, 
rightly stated, but its doctrine much abused 
was the cause of their affliction ; and had they 
had the same light at first they received after- 
wards, their troubles then would soon have 
fled, as also now they do. Wherefore discour- 
agement comes from want of light, because they 
are not skilful in the word of righteousness ; 
for had the discouragement at first been true, 
(which yet it could not be, unless the person 
knew by name himself under eternal reproba- 
tion, which is indeed impossible,) then his 
light would have pinched him harder ; light 
would rather have fastened this his fear than 
at all have rid him of it. 

Indeed the Scripture saith, The word is to 

* The reader is advised to attend diligently to the 
reasoning here advanced ; which if he do it will ap- 
pear that men continue in a reprobate state by reason 
of the depravity and enmity of their own corrupt 
hearts, and for want of calling upon God, reading 



some the savour of death unto death, when to 
others the savour of life unto life. But mark, 
it is not this doctrine in particular, if so much 
as some other, that doth destroy the reprobate. 
It was respite at which Pharaoh hardened his 
heart, and the grace of God that the repro- 
bates of old did turn into lasciviousness. Yea, 
Christ the Saviour of the world is a stumbling- 
block unto some and a rock of offence unto 
others. But yet, again, consider that neither 
he nor any of God's doctrines are so simply 
and in their own true natural force and drift ; 
for they beget no unbelief, they provoke to no 
wantonness, neither do they in the least en- 
courage to impenitency; all this comes from 
that ignorance and wickedness that came by 
the fall. Wherefore it is by reason of that also 
that they stumble, and fall, and grow weak, 
and are discouraged, and split themselves, 
either at the doctrine of reprobation or at any 
other truth of God. 

Lastly. To conclude as I began, there is no 
man while in this world that doth certainly 
know that he is left out of the electing love of 
the great God; neither hath he any word in 
the whole Bible to persuade him so to conclude 
and believe, for the Scriptures hold forth sal- 
vation to the greatest of sinners. Wherefore, 
though the act of reprobation were far more 
harsh, and its doctrine also more sharp and 
severe, yet it cannot properly be said to hinder 
any. It is a foolish thing in any to be troubled 
with those things which they have no ground 
to believe concerns themselves, especially when 
the latitude of their discouragement is touch- 
ing their own persons only : " The secret things 
belong unto the Lord our God." Indeed every 
one of the words of God ought to put us upon 
examination, and into a serious inquiry, of 
our present state and condition, and how we 
now do stand for eternity ; to wit, whether we 
are ready to meet the Lord, or how it is with 
us. Yet, when search is fully made, and the 
worst comes unto the worst, the party can find 
himself no more than the chief of sinners, not 
excluded from the grace of God tendered in 
the Gospel ; not from an invitation, nay, a 
promise, to be embraced and blest if he comes 
to Jesus Christ. Wherefore he hath no ground 
to be discouraged by the doctrine of reproba- 
tion.* 

his word, and using the means of grace. Instead of 
men's perplexing their minds concerning the doctrine 
of reprobation, calling it an horrible decree, as some 
do, they should be looking up to God to enable them 
to flee from the wrath to come, and then they will be 



REPR OB A TION ASSER TED. 



709 



CHAPTER IX. 

Whether God would in deed and in truth 
that the Gospel, ivith the Grace thereof, 
shoidd be tendered to those that yet he hath 
bound up under Eternal Reprobation f 
To this question I shall answer- 
First. In the language of our Lord, "Go 
preach the Gospel unto every creature and 
again, "Look unto me, all ye ends of the 
earth, and be ye saved ; and whosoever will, 
let him take the water of life freely." And 
the reason is, because Christ died for all, tasted 
death for every man, is the Saviour of the 
world, and the propitiation for the sins of the 
whole world. 

Secondly. I gather it from those several cen- 
sures that even every one goeth under that 
doth not receive Christ when offered in the 
general tenders of the Gospel : " He that be- 
lieveth not shall be damned ; he that believeth 
not makes God a liar, because he believeth not 
the record that God hath given of his Son ;" 
and, "Woe unto thee, Capernaum, woe unto 
thee, Corazin, woe unto thee, Bethsaida ;" with 
many other sayings ; all which words, with 
many other of the same nature, carry in them 
a very great argument to this very purpose; 
for if those that perish in the days of the Gos- 
pel shall have at least their damnation height- 
ened because they have neglected and refused 
to receive the Gospel, it must needs be that 
the Gospel was with all faithfulness to be ten- 
dered unto them ; the which it could not be 
unless the death of Christ did extend itself 
unto them ; for the offer of the Gospel cannot, 
with God's allowance, be offered any further 
than the death of Jesus Christ doth go ; be- 
cause if that be taken away there is indeed no 
Gospel nor grace to be extended. Besides, if 
by every creature and the like should be meant 
only the elect, then are all the persuasions of 
the Gospel to no effect at all ; for still the un- 
converted, who are here condemned for refusing 
of it, they return it as fast again : I do not 
know I am elected, and therefore dare not 
come to Jesus Christ ; for if the death of Jesus 
Christ, and so the general tender of the Gospel, 
concern the elect alone, I, not knowing myself 
to be one of that number, am at a mighty 
plunge; nor know I whether is the greatest 
sin, to believe or to despair ; for I say again, 
if Christ died only for the elect, &c, then, I, 

sheltered from the storm in Christ, the city of refuge ; 
and though we can have no evidence of our particular 
election before we believed, yet we are to trust in 



not knowing myself to be one of that number, 
dare not believe the Gospel that holds forth his 
blood to save me ; nay, I think with safety may 
not, until I first do know I am elect of God 
and appointed thereto. 

Thirdly. God the Father and Jesus Christ 
his Son would have all men whatever invited 
by the Gospel to lay hold of life by Christ, 
whether elect or reprobate; for though it be 
true that there is such a thing as election and 
reprobation, yet God, by the tenders of the 
Gospel in the ministry of his word, looks upon 
men under another consideration — to wit, as 
sinners — and as sinners invites them to believe, 
lay hold of, and embrace the same. He saith 
not to his ministers, " Go preach to the elect 
because they are elect, and shut out others be- 
cause they are not so." But, " Go preach the 
Gospel to sinners ; and as they are such, go bid 
them come to me and live." And it must 
needs be so, otherwise the preacher could 
neither speak in faith nor the people hear in 
faith; first, the preacher could not speak in 
faith, because he knoweth not the elect from 
the reprobate; nor they again hear in faith, 
because, as unconverted, they would be always 
ignorant of that also ; so, then, the minister 
neither knowing whom he should offer life 
unto, nor yet the people which of them are to 
receive it, how could the word now be preached 
in faith with power ? and how could the people 
believe and embrace it ? But now the preacher 
offering mercy in the Gospel to sinners as they 
are sinners, here is way made for the word to 
be spoken in faith, because his hearers are 
sinners ; yea, and encouragement also for the 
people to receive and close therewith, they 
understanding they are sinners : " Christ Jesus 
came into the world to save sinners." 

Fourthly. The Gospel must be preached to 
sinners, as they are sinners, without distinction 
of elect or reprobate, because neither the one 
nor yet the other (as considered under these 
simple acts) are fit subjects to embrace the 
Gospel — for neither the one act nor yet the 
other doth make either of them sinners — but 
the Gospel is to be tendered to men as they are 
sinners and personally under the curse of God 
for sin ; wherefore to proffer grace to the elect 
because they are elect, it is to proffer grace and 
mercy to them as not considering them as sin- 
ners. And, I say, to deny it to the reprobate 
because he is not elected, it is not only a de- 
Christ assuredly to make it evident to us, by giving 
us that salvation which is the peculiar portion of the 
elect only. 



710 



BUNYAN'S COMPLETE WORKS. 



nial of grace to them that have no deed there- 
of, but also before occasion is given on their 
part for such a dispensation. And I say again, 
therefore, to offer Christ and grace to man 
elect, as simply so considered, this administers 
to him no comfort at all, he being here no sin- 
ner, and so engageth not the heart at all to 
Jesus Christ, for that comes in and is effected 
on them as they are sinners. Yea, to deny the 
Gospel also to the reprobate because he is not 
elect, it will not trouble him at all ; for, saith 
he, " So I am not a sinner, and so do not need 
a Saviour." But now, because the elect have 
no need of grace in Christ by the Gospel but as 
they are sinners, nor the reprobates cause to re- 
fuse it as they are sinners, therefore Christ, by 
the word of the Gospel, is to be proffered to 
both, without considering elect or reprobate, 
even as they are sinners. " The whole have 
no need of the physician, but those that are 
sick. I came not to call the righteous, but sin- 
ners, to repentance." 

Thus you see the Gospel is to be tendered to 
all in general, as well to the reprobate as to 
the elect, to sinners as sinners; and so are 
they to receive it and to close with the tenders 
thereof.* 



CHAPTER X. 

Seeing, then, that the Grace of God in the 
Gospel is by that to be Proffered to /Sin- 
ners as Shiners, as well to the Reprobate 
as the Elect, is it possible for those who in- 
deed are not Elect to Receive it and be 
Saved f 

To this question I shall answer several 
things, but first I shall show you what that 
grace is that is tendered in the name Gospel, 
and secondly, what it is to receive it and be 
saved. 

First, then. The grace that is offered to 
sinners as sinners, without respect to this or 
that person, it is a sufficiency of righteous- 
ness, pardoning grace, and life, laid up in the 
person of Christ, held forth in the exhorta- 
tion and word of the Gospel, and promised to 
be theirs that receive it ; yea, I say, in so 

*' None are excluded the benefit of the great and 
precious salvation procured and finished by the Lord 
Jesus Christ but they who, by perverseness, unbelief, 
and impenitency, exclude themselves. Sinners, mis- 
erable, helpless, and hopeless sinners, are the objects 



universal a tender that not one is by it ex- 
cluded or checked in the least, but rather en- 
couraged if he hath the least desire to life ; 
yea, it is held forth to beget both desires 
and longings after the life thus laid up in 
Christ. 

Secondly. To receive this grace thus ten- 
dered by the Gospel, it is — 

1. To believe it is true. 

2. To receive it heartily and unfeignedly 
through faith. And, 

3. To let it have its natural sway, course 
and authority in the soul, and that in that 
measure as to bring forth the fruits of good 
living in heart, word, and life, both before 
God and man. . 

Now then to the question : 

Is it possible that this tender, thus offered 
to the reprobate, should by him be thus re- 
ceived and embraced and he live thereby? 

To which I answer in the negative. Nor 
yet to the elect themselves — I mean as con- 
sidered dead in trespasses and sins, which is 
the state of all men, elect as well as reprobate. 
So, then, though there be a sufficiency of life 
and righteousness laid up in Christ for all 
men, and this tendered by the Gospel to them 
without exception, yet sin coming in between 
the soul and the tender of this grace, it hath 
in truth disabled all men, and so, notwith- 
standing this tender, they continue to be 
dead. For the Gospel, I say, coming in word 
only, saveth no man, because of man's im- 
pediment ; wherefore those that indeed are 
saved by this Gospel, the word comes not to 
them in word only, but also in power, and in 
the Holy Ghost is mixed with faith, even 
with the faith of the operation of God, by 
whose exceeding great and mighty power 
they are raised from this death of sin and 
enabled to embrace the Gospel. Doubtless, 
all men being dead in trespasses -and sins, and 
so captivated under the power of the devil, 
the curse of the law, and shut up in unbelief, 
it must be the power of God, yea, the exceed - 
ing greatness of that power, that raiseth the 
soul from this condition to receive the holy 
Gospel. 

For man by nature (consider him at best) 
can see no more nor do no more than what 
the principles of nature understands and helps 

of this salvation. Whosoever is enabled to see, in the 
light of God's Spirit, their wretched and forlorn state, 
to feel their want of Christ as a suitable Saviour, and 
to repent and forsake their sins, shall find mercy, for 
" God is no respecter of persons." 



REPROBATION ASSERTED. 



711 



to do ; which nature being below the discern- 
ing^ of things truly, spiritually, and savingly 
good, it must needs fall short of receiving, 
loving, and delighting in them. "The nat- 
ural man receiveth not the things of the 
Spirit of God, for they are foolishness unto 
him ; neither can he know them, because they 
are spiritually discerned." Now, I say, if the 
uatural man at best (for the elect before con- 
version are no more, if quite so much) cannot 
do this, how shall they attain thereto, being 
now not only corrupted and infected, but de- 
praved, bewitched and dead, swallowed up of 
unbelief, ignorance, confusion, hardness of 
heart, hatred of God, and the like? When 
a thorn by nature beareth grapes, and a this- 
tle beareth figs, then may this thing be. To 
lay hold of and receive the Gospel by a true 
and saving faith, it is an act of the soul, has 
made a new creature, which is the workman- 
ship of God : " Now He that hath wrought us 
for the selfsame thing is God. For a corrupt 
tree cannot bring forth good fruit. Can the 
Ethiopian change his skin ?" 

But yet the cause of this impossibility — 

1. Lieth not in reprobation, the elect them- 
selves being as much unable to receive it as 
the other. 

2. Neither is it because the reprobate is ex- 
cluded in the tender, for that is universal. 

3. Neither is it because there wanteth argu- 
ments in the tenders of the Gospel, for there is 
not only plenty, but such as be persuasive, 
clear, and full of rationality. . 

4. Neither is it because these creatures have 
no need thereof, for they have broken the law. 

5. Wherefore it is because indeed they are 
by sin dead, captivated, mad, self-opposers, 
blind, alienated in their minds, and haters of 
the Lord. Behold the ruins that sin hath 
made ! 

Wherefore, whoever receiveth the grace that 
is tendered in the Gospel, they must be quick- 
ened by the power of God, their eyes must be 
opened, their understandings illuminated, their 
ears unstopped, their hearts circumcised, their 
wills also rectified, and the Son of God revealed 
in them; yet, as I said, not because there 
wanteth argument in these tenders, but be- 
cause men are dead, and blind, and cannot 
hear the word. " Why do you not understand 
my speech? (saith Christ :) even because you 
cannot hear my word." 

For otherwise, as I said but now, there is — 
1. Eationality enough in the tenders of the 
Gospel. 



2. Persuasions of weight enough to provoke 
to faith. And, 

3. Arguments enough to persuade to con- 
tinue therein. 

First. Is it not reasonable that man should 
believe God in the proffer of the Gospel and 
live by it ? 

Secondly. Is there not reason, I say, both 
from the truth and faithfulness of God, from 
the sufficiency of the merits of Christ, as also 
from the freeness and fulness of the promise ? 
What unreasonable thing doth the Gospel bid 
thee credit? Or what falsehood doth it com- 
mand thee to receive for truth? Indeed, in 
many points the Gospel is above reason, but 
yet in never a one against it, especially in those 
things wherein it beginneth with the sinner in 
order to eternal life. 

Again, touching its persuasions to provoke 
to faith — 

First. With how many signs and wonders, 
miracles and mighty deeds, hath it been once 
and again confirmed, and that to this very 
end! 

Secondly. With how many oaths, declara- 
tions, attestations, and proclamations is it 
avouched, confirmed, and established ! 

Thirdly. And why should not credence be 
given to that Gospel that is confirmed by blood, 
the blood of the Son of God himself— yea, 
that Gospel that did never yet fail any that in 
truth have cast themselves upon it since the 
foundation of the world ? 

Again, as there is rationality enough and 
persuasion sufficient, so there is also argument 
most prevalent, to persuade to continue there- 
in, and that too heartily, cheerfully, and un- 
fejgnedly, unto the end, did not, as I have said, 
blindness, madness, deadness, and wilful re- 
bellion carry them away in the vanity of their 
minds and overcome them. 

For, first, if they could but consider how 
they have sinned, how they have provoked 
God, &c. — if they could but consider what a 
dismal state the state of the damned is, and 
also that in a moment their condition is like to 
be the same — would they not cleave to the Gos- 
pel and live? 

Secondly. The enjoyment of God, and Christ, 
and saints, and angels being the sweetest, the 
pleasures of heaven the most comfortable, and 
to live always in the height of light, life, joy, 
gladness imaginable, one would think were 
enough to persuade the very damned now in 
hell. 

There is no man that perisheth for want of 



712 



BUNYAN'S COMPLETE WORKS. 



sufficient reason in the tenders of the Gospel, 
nor any for want of persuasions to faith, nor 
yet because there wanteth arguments to pro- 
voke to continue therein. But the truth is, 
the Gospel in this hath to do with unreason- 
able creatures, with such as will not believe it, 
and that because it is truth : " And because I 
tell you the truth," saith Christ, (therefore) 
"you believe me not." 

Question. Well, but if this in truth be £hus, 
how then comes it to pass that some receive it 
and live for ever? for you have said before 
that the elect are as bad as the reprobate, and 
full as unable as they (as men) to close with 
these tenders and live. 

Answer. Doubtless this is true, and were the 
elect left to themselves, they, through the 
wickedness of their heart, would perish as do 
others. Neither could all the reasonable, per- 
suasive, prevalent arguments of the Gospel of 
God in Christ prevail to make any receive it and 
live. Wherefore here you must consider that as 
there is mercy proclaimed in the general ten- 
ders of the Gospel, so there is also the grace 
of election; which grace kindly overruleth 
and winneth the spirit of the chosen, working 
in them that unfeigned closing therewith that 
makes it effectual to their undoubted salvation ; 
which indeed is the cause that not only in other 
ages, but also to this day, there is a remnant 
that receive this grace, they being appointed, 
I say, thereto before the world began, preserved 
in time from that which would undo them, 
and enabled to embrace the glorious Gospel of 
grace, and peace, and love. 

Now there is a great difference between the 
grace of election and the grace that is wrap- 
ped up in the general tenders of the Gospel— 
a difference, I say, and that both as to its tim- 
ing, latituding, and working. 

1. Touching its timing: it is before, yea, 
long before, there was either tender of the 
grace wrapped up in the Gospel to any, or any 
need of such a tender. 

2. They also differ in latitude : the tenders 
of grace in the Gospel are common and uni- 
versal to all, but the extension of that of elec- 
tion special and peculiar to some. " There is 
a remnant according to the election of grace." 

3. Touching the working of the grace of 
election : it differs much in some things from 
the working of the grace that is offered in the 
general tenders of the Gospel ; as is manifest 
in these particulars : 

1. The grace that is offered in the general 
tenders of the Gospel calleth for faith to lay 



hold upon and accept thereof, but the special 
grace of election worketh that faith which doth 
lay hold thereof. 

2. The grace that is offered in the general 
tenders of the Gospel calleth for faith as a 
condition in us, without which there is no life, 
but the special grace of election worketh faith 
in us without any such conditions. 

3. The grace that is offered in the general 
tenders of the Gospel promiseth happiness 
upon the condition of persevering in the faith 
only, but the special grace of election causeth 
this perseverance. 

4. The grace offered in the general tenders 
of the Gospel when it sparkleth most leaveth 
the greatest part of men behind it, but the 
special grace of election, when it shineth least, 
doth infallibly bring every soul therein con- 
cerned to everlasting life. 

5. A man may overcome and put out all the 
light and life that is begotten in him by the 
general tenders of the Gospel, but none shall 
overcome, or make void, or frustrate the grace 
of election. 

6. The general tenders of the Gospel, con- 
sidered without a concurrence of the grace 
of election, help not the elect himself when 
sadly fallen. Wherefore, when I say the grace 
that is offered in the general tenders of the 
Gospel, I mean that grace when offered as not 
being accompanied with a special operation of 
God's eternal love by way of conjunction 
therewith. Otherwise the grace that is ten- 
dered in the general offers of the Gospel is 
that which saveth the sinner now and that 
brings him to everlasting life ; that is, when 
conjoined with that grace that blesseth and 
maketh this general tender effectually effica- 
cious. The grace of election worketh not 
without, but by these tenders generally ; neither 
doth the grace thus tendered effectually work 
but by and with the grace of election: "As 
many as were ordained to eternal life believed," 
the word being then effectual to life, when the 
hand of the Lord is effectually therewith to 
that end. " They spake (saith the text) unto 
the Grecians, preaching the Lord Jesus ; and 
the hand of the Lord was with them, and a 
great number believed and turned unto the 
Lord." 

We must always put difference between the 
word of the Gospel and the power that man- 
ageth that word; we must put difference be- 
tween the common and more special operations 
of that power also, even as there is evidently 
a difference to be put between those words of 



REPROBATION ASSERTED. 



713 



Christ that were effectual to do what was said, 
and of those words of his which were but words 
only, or at least not (so) accompanied with 
power. As for instance : that same Jesus that 
said to the leper, " Say nothing to any man," 
said also to Lazarus, " Come forth ;" yet the 
one obeyed, the other did not, though he that 
obeyed was least in a capacity to do it, he 
being now dead and stunk in his grave. In- 
deed, unbelief hath hindered Christ much, yet 
not when he putteth forth himself as Almighty, 
but when he doth suffer himself by them to be 
abused who are to be dealt with by ordinary 
means; otherwise legions of devils, with ten 
thousand impediments, must fall down before 
him and give way unto him. There is a speak- 
ing and a (so) speaking: "They (so) spake 
that a great multitude, both of the Jews and 
also of the Greeks, believed." Even as I have 
hinted already, there is a difference between 
the coming of the word when it is in power 
and when it is in word only. So, then, the 
blessed grace of election chooseth this man to 
good, not because he is good ; it chooseth him 
to believe, not because he doth believe; it 
chooseth him to persevere, not because he doth 
so ; it foreordains that this man shall be created 
in Christ Jesus unto good works, not if a man 
will create himself thereto. 

What shall we say then? Is the fault in 
God, if any perish ? Doubtless, no ; nor yet 
in his act of eternal reprobation neither ; it is 
grace that saveth the elect, but sin that damns 
the rest : it is superabundant grace that causeth 
the elect to close with the tenders of life and 
live, and it is the abounding of sin that holds 
off the reprobate from the rational necessity 
and absolute tenders of grace. To conclude, 
then: The Gospel calleth for credence as a 
condition, and that both from the elect and 
reprobate ; but because none of them both, as 
dead in sin, will close therewith and live, 
therefore grace, by virtue of electing love, puts 
forth itself to work and do for some beyond 
reason, and justice cuts off others for slighting 
so good, so gracious, and necessary a means of 
salvation, so full both of kindness, mercy, and 
reason.* 



* No man ever quickened his own soul, or had any 
power to take a single step in the way of salvation, 
till God made him willing in the day of his power. 
This every real Christian will readily allow; therefore 



CHAPTER XI. 

Seeing it is not possible that the Reprobate 
should receive this Grace and live, and 
also seeing this is infallibly Foreseen of 
God, and again, seeing God hath Fore- 
determined to suffer it so to be, why doth 
he yet Will and Command that the Gospel, 
and so Grace in the general tenders thereof, 
should be proffered unto them f 

Why, then, is the Gospel offered them? 
Well, that there is such a thing as eternal rep- 
robation I have showed you, also what this 
eternal reprobation is I have opened unto you; 
and shall now show you also that though these 
reprobates will infallibly perish, which God 
not only foresaw, but foredetermined to suffer 
them most assuredly to do so, yet there is 
reason, great reason, why the Gospel, and so 
the grace of God thereby, should be tendered, 
and that in general terms, to them as well as 
others. 

But before I come to lay the reasons before 
you I must mind you afresh of these particu- 
lars : 

1. That eternal reprobation # makes no man 
a sinner. 

2. That the foreknowledge of God that the 
reprobate would perish makes no man a sin- 
ner. 

3. That God's infallibly determining upon 
the damnation of him that perisheth makes no 
man a sinner. 

4. God's patience and long-suffering and for- 
bearance until the reprobate fits himself for 
eternal destruction makes no man a sinner. 

So, then, God may reprobate, may suffer the 
reprobate to sin, may foredetermine his infalli- 
ble damnation, through the preconsideration 
of him in sin, and may also forbear to work 
that effectual work in his soul that would in- 
fallibly bring him out of this condition, and 
yet neither be the author, contriver, nor means 
of man's sin and misery. 

Again, God may infallibly foresee that this 
reprobate, when he hath sinned, will be an un- 
reasonable opposer of his own salvation, and 

all is of grace, as saith the apostle : " By grace are ye 
saved, through faith, and that not of yourselves ; it is 
the gift of God ; not of works, lest any man should 
boast." 



714 



BUNYAN'S COMPLETE WORKS. 



may also determine to suffer him to sin and be 
thus unreasonable to the end, yet be gracious, 
yea, very gracious, if he offer him life, and 
that only upon reasonable terms, which yet he 
denieth to close with. 
The reasons are — 

1. Because not God, but sin, hath made him 
unreasonable, without which, reasonable terms 
had done his work for him; for reasonable 
terms are the most equal and righteous terms 
that can be propounded between parties at dif- 
ference ; yea, the terms that most suiteth and 
agreeth with a reasonable creature, such as 
man ; nay, reasonable terms are, for terms, the 
most apt to work with that man whose reason 
is brought into and held captive by very sense 
itself. 

2. God goeth yet further : he acldeth prom- 
ises of mercy, as those that are inseparable to 
the terms he offereth, even to pour forth his 
Spirit unto them : " Turn at my reproof, and 
behold I will pour forth of my Spirit unto you, 
and incline your ear ; come unto me, hear, and 
your soul shall live." 

Now, then, to the question itself — to wit, 
that seeing it is impossible the reprobate 
should be saved, seeing also this is infallibly 
foreseen of God, and seeing also that God hath 
beforehand determined to suffer it so to be, yet 
I shall show you it is requisite, yea, very req- 
uisite, that he should both will and command 
that the Gospel, and so grace in the general 
tenders thereof, should be proffered unto them. 

THE FIRST REASON. 

And that, first, to show that this reprobation 
doth not in itself make any man absolutely in- 
capable of salvation ; for if God had intended 
that by the act of reprobation the persons 
therein concerned should also by that only act 
have been made incapable of everlasting life, 
then this act must also have tied up all the 
means from them that tendeth to that end, or 
at least have debarred the Gospel's being of- 
fered to them by God's command for that in- 
tent; otherwise who is there but would have 
charged the Holy One as guilty of guile and 
worthy of blame for commanding that the Gos- 
pel of grace and salvation should be offered 
unto this or that man, whom yet he hath made 
incapable to receive it by his act of reproba- 
tion ? Wherefore this very thing — to wit, that 
the Gospel is yet to be tendered to those eter- 
nally reprobated — showeth that it is not sim- 
ply the act of God's reprobation, but sin, that 
incapacitateth the creature of life everlasting ; 



which sin is no branch of this reprobation, as 
is evident, because the elect and reprobate are 
both alike defiled therewith. 

THE SECOND REASON. 

Secondly. God also showeth by this that 
the reprobate doth not perish for want of the 
offers of salvation, (though he hath offended 
God,) and that upon most righteous terms, ac- 
cording to what is written : , " As I live, saith 
the Lord, I have no pleasure in the death of 
him that dieth, but that the wicked turn from 
his wicked way and live. Turn unto me, saith 
the Lord of hosts, and I will turn unto you, 
saith the Lord of hosts." So, then, here lieth 
the point between God and the reprobate, (I 
mean the reprobate since he hath sinned :) God 
is willing to save him upon reasonable terms, 
but not upon terms above reason ; but no rea- 
sonable terms will down with the reprobate, 
therefore he must perish for his unreasonable- 
ness. 

That God is willing to save even those that 
perish for ever is apparent, both from the con- 
sideration of the goodness of his nature, of 
man's being his creature, and indeed in a mis- 
erable state. But, I say, as I have also said 
already, there is a great difference between his 
being willing to save them through their com- 
plying with these his reasonable terms, and 
his being resolved to save them whether they, 
as men, will close therewith or no ; so only he 
saveth the elect themselves, even according to 
the riches of his grace, even according to his 
riches in glory, by Christ Jesus, working ef- 
fectually in them what the Gospel, as a condi- 
tion, calleth for from them. And hence it is 
that he is said to give faith, (yea the most holy 
faith, for that is the faith of God's elect,) to 
give repentance, to give a new heart, to give 
his fear, even that fear that may keep them for 
ever from everlasting ruin, still engaging his 
mercy and goodness to follow them all the days 
of their lives, that they may dwell in the house 
of the Lord for ever; and as another Scripture 
saith, " Now he that hath wrought us for the 
selfsame thing is God." 

But, I say, his denying to do thus for every 
man in the world cannot properly be said to 
be because he is not heartily willing they 
should close with the tenders of the grace held 
forth in the Gospel and live. Wherefore you 
must consider that there is a distinction to be 
put between God's denying grace on reasonable 
terms and denying it absolutely, and also that 
there is a difference between his withholding 



REPROBATION ASSERTED. 



715 



further grace and of hindering men from clos- 
ing with the grace at present offered ; also that 
God may withhold much when he taketh away 
nothing, yea, take away much when once 
abused, and yet be just and righteous still. 
Further, God may deny to do this or that ab- 
solutely, when yet he hath promised to do not 
only that, but more, conditionally. Which 
things considered, you may with ease conclude 
that he may be willing to save those not elect 
upon reasonable terms, though not without 
them. 

It is no unrighteousness in God to offer grace 
unto the world, though but on those terms 
only that they are also foreseen by him infal- 
libly to reject, both because to reject it is un- 
reasonable, especially the terms being so rea- 
sonable as to believe the truth and live, and 
also because it is grace and mercy in God so 
much as once to offer means of reconciliation 
to a sinner, he being the offender, but the Lord 
the God offended, they being but dust and 
ashes, he the heavenly Majesty. If God, when 
man had broke the law, had yet with all 
severity kept the world to the utmost condi- 
tion of it, had he then been unjust ? had he 
injured man at all? was not every tittle of the 
law reasonable, both in the first and second 
table? How much more, then, is he merciful 
and gracious even in but mentioning terms of 
reconciliation, especially seeing he is also will- 
ing so to condescend if they will believe his 
word and receive the love of the truth ! 
Though the reprobate then doth voluntarily 
and against all strength of reason run him- 
self upon the rocks of eternal misery, and 
split himself thereon, he perisheth in his own 
corruption by rejecting terms of life. 

Objection 1. But the reprobate is not now 
in a capacity to fulfil these reasonable terms. 

Answer. But, I say, suppose it should be 
granted, is it because reprobation made him 
incapable, or sin? Not reprobation, but sin; 
if sin, then before he quarrel let him consider 
the case aright, where, in the result, he will 
find sin, being consented to by his voluntary 
mind, hath thus disabled him, and because, I 
say, it was sin by his voluntary consent that 
did it, let him quarrel with himself for con- 
senting so as to make himself incapable to 
close with reasonable terms, yea, with those 
terms because reasonable, therefore most suit- 
able (as terms) for him, notwithstanding his 
wickedness. And I say again, forasmuch as 
these reasonable terms have annexed unto 
them, as their inseparable companions, such 



wonderful mercy and grace, as indeed there is, 
let even them that perish yet justify God, yea, 
cry, " His goodness endureth for ever," though 
they, through the wretchedness of their hearts, 
get no benefit by it. 

THE THIRD REASOX. 

Thirdly. God may will and command that 
his Gospel, and so the grace thereof, be ten- 
dered to those that shall never be saved, (be- 
sides what hath been said,) to show to all 
spectators what an enemy sin, being once em- 
braced, is to the salvation of man. Sin, with- 
out the tenders of the grace of the Gospel, 
could never have appeared so exceeding sinful 
as by that it both hath and doth : "If I had 
not come and spoken unto them," saith Christ, 
" they had not had sin, but now they have no 
cloak for their sin." As sins that oppose the 
law are discovered by the law — that is, by the 
goodness, and justness, and holiness of the 
law — so the sins that oppose the Gospel are 
made manifest by that, even by the love, and 
mercy, and forgiveness of the Gospel. ("If 
he that despised Moses's law died without 
mercy, of how much sorer punishment, sup- 
pose ye, shall he be thought worthy w T ho hath 
trodden under foot the Son of God?") Who 
could have thought that sin would have op- 
posed that which is just, but especially mercy 
and grace, had we not seen it with our eyes? 
And how could we have seen it to purpose 
had not God left some to themselves? Here 
indeed is sin made manifest : " For all he had 
done so many miracles amongst them," (to 
wit, to persuade them to mercy,) " yet they be- 
lieved him not." Sin, where it reigneth, is a 
mortal enemy to the soul ; it blinds the eyes, 
holds the hands, ties the legs, and stops the 
ears, and makes the heart implacable to resist 
the Saviour of souls. That man w r ill neither 
obey the law nor the Gospel who is left unto 
his sin ; which also God is willing should be 
discovered and made manifest, though it cost 
the damnation of some : " For this very pur- 
pose," saith God to Pharaoh, "have I raised 
thee up, that I might show in thee my power, 
and that my name might be declared in all 
the earth." For God, by raising up Pharaoh 
to his kingdom and suffering him to walk to 
the height according as his sin did prompt 
him forward, showed unto all beholders what 
a dreadful thing sin is, and that without the 
special assistance of his Holy Spirit sin would 
neither be charmed by law nor Gospel. This 
reason, though it be no profit unto those that 



716 



BUNYAN'S COMPLETE WORKS. 



are damned, yet it is for the honour of God 
and the good of those he hath chosen. 

It is for the honour of God, even for the 
honour of his power and mercy, for his power 
is now discovered indeed, when nothing can 
tame sin but that ; and his mercy is here seen 
indeed, because that doth engage him to do 
it. Read Rom. ix. 22, 23. 

THE FOURTH REASON". 

Fourthly. God commandeth that the tender 
of the Gospel, and the grace thereof, be in 
general offered to all, that means thereby 
might be sufficiently provided for the elect, 
both to beget them to faith and to maintain 
it in them to the end, in what place, or state, 
or condition soever they are. God, through 
the operation of his manifold wisdom, hath an 
end, and an end in his acts and doings amongst 
the children of men, and so in that he com- 
mandeth that his Gospel be tendered to all — an 
end, I say, to leave the damned without excuse 
and to provide sufficiency of means for the 
gathering all his elect. " Oh that God would 
speak," saith Zophar, " and open his mouth 
against thee, and show thee the secrets of 
wisdom, that they are double to that which 
is !" For though God worketh with and upon 
the elect otherwise than with and upon the 
reprobate, yet he worketh with and upon the 
elect with and by the same word he com- 
mandeth should be held forth and offered to 
the reprobate. Now the text thus running in 
most free and universal terms, the elect then 
hearing thereof, do, through the mighty power 
of God, close in with the tenders therein held 
forth, and are saved. Thus that word that was 
offered to the reprobate Jews, and by them 
most fiercely rejected, even that word became 
yet effectual to the chosen, and they were 
saved thereby. " They gladly received the 
word, and as many as were ordained to eternal 
life believed.* Not as though the word of 
God had taken none effect ; God hath not cast 



* As the same sun which softens the wax hardens 
the clay, so it is with the preached Gospel, which is 
to some " the savour of death unto death, and to 
others the savour of life unto life." The Gospel is 
ineffectual to any saving purpose respecting the rep- 
robate; partly through pride and in not enduring to 
he reproved by it ; partly through prejudice against 
the ministers who publish it; partly through slothful- 
ness, in not coming under the sound of it; and prin- 
cipally through cursed infidelity, in not believing the 
gracious message it brings. Let it be well attended 
to that all who hear the Gospel are obliged to the duty 



away his people whom he foreknew." The 
word shall accomplish the thing for which 
God hath sent it, even the salvation of the 
few that are chosen, when tendered to all, 
though rejected by most, through the rebel- 
lion of their hearts. 

Objection 2. But if God hath elected, as you 
have said, what need he lay a foundation so 
general for the begetting faith in his chosen 
particulars, seeing the same Spirit that work- 
eth in them by such means could also work in 
them by other, even by a word, excluding the 
most, in the first tenders thereof, amongst men ? 

Answer. I told you before that though this 
be a principal reason of the general tenders of 
the grace of the Gospel, yet it is not all the 
reason why the tender should be so general as 
the three former reasons show. 

But again, in the bowels of God's decree of 
election is contained the means that are also 
ordained for the effectual bringing of those 
elected to that glory for which they were fore- 
appointed, even to gather together in one all 
the children of God; "whereupon he called 
you," saith Paul, " by our Gospel, to the ob- 
taining of the glory of our Lord Jesus Christ." 
God's decree of election, then, destroyeth not 
the means which his wisdom hath prepared; it 
rather establisheth, yea, ordains and establish- 
ed it ; and maketh that means which in the 
outward sign is indefinite and general effectual 
to this and that man, through a special and 
particular application; thus that Christ that 
in general was offered to all is by a special act 
of faith applied to Paul in particular: "He 
loved me and gave himself for me." 

Further. As the design of the heavenly 
Majesty is to bring his elect to glory by means, 
so by the means thus universal and general as 
most behooveful and fit, if we consider not only 
the way it doth please him to work with some 
of his chosen, in order to this their glory, but 
also the trials, temptations, and other calam- 
ities they must go through thereto. 



of believing as well as to all the duties of the moral law, 
and that before they know their particular election ; for 
we cannot have a certain knowledge of our election 
to our eternal life before we do believe ; it is a thing 
hidden in the unsearchable counsel of God until it be 
manifest by our effectual calling and believing on 
Christ; therefore we must believe on Christ before we 
know our election, or else we shall never know it and 
shall never believe. All joy, peace, comfort, assur- 
ances are communicated to the soul in the way of 
believing. May the Lord give and increase saving 
faith ! 



REPROBATIO 

1. Touching his working with some, how 
invisible is it to those in whose souls it is yet 
begun ! How is the word buried under the 
clods of their hearts for months, yea, years to- 
gether ! Only thus much is discovered there- 
of: it showeth the soul its sin, the which it 
doth also so aggravate and apply to the con- 
science (Jesus still refraining, like Joseph, to 
make himself known to his brethren) that were 
there not general tenders of mercy, and that to 
the worst of sinners, they would soon miscarry 
and perish as do the sons of perdition. But 
by these the Lord upholdeth and helpeth them, 
that they stand when others fall for ever. 

2. And so likewise for their trials, tempta- 
tions and other calamities, because God will 
not bring them to heaven without, but by 
them, therefore he hath also provided a word 
so large as to lie fair for the support of the soul 
in all conditions, that it may not die for thirst. 

3. I might add also in this place that their 
imperfect state after grace received doth call 
for such a word, yea, many other things which 
might be named, which God, only wise, hath 
thought fit should accompany us to the ship, 
yea, in the sea, to our desired haven. 

THE FIFTH REASON. 

Fifthly. God willetli and commandeth the 
Gospel should be offered to all, that thereby 
distinguishing love, as to an inward and spirit- 
ual work, might the more appear to be indeed 
the fruit of special and peculiar love. For in 
that the Gospel is tendered to all in general 
when yet but some do receive it, yea, and 
seeing these some are as unable, unwilling, 
and by nature as much averse thereto as 
those that refuse it and perish, it is evident 
that something more of heaven and the opera- 
tion of the Spirit of God doth accompany the 
word thus tendered for their life and salvation 
that enjoy it; not now as a word barely tend- 
ered, but backed by the strength of heaven : 
"Behold what manner of love the Father hath 
bestowed upon us, that we should be called the 
children of God! — even we who believe ac- 
cording to the working of his mighty power 
which he wrought in Christ when he raised 
him from the dead." This provoketh to dis- 
tinguishing admiration, yea, and also to a love 
like that which hath fastened on the called, 
the preserved, and the glorified: "He hath 
not dealt so with any nation ; and as for his 
judgments, they have not known them. Praise 
ye the Lord." Now are the sacrifices bound 
even to the horns of the altar, with a " Lord, 



UV ASSERTED. 717 

how is it that thou shouldst manifest thyself 
to us, and not unto the world? He sent from 
above, he took me, he drew me out of many 
waters, he delivered me from my strong enemy 
and from them that hated me, for they were 
too strong for me." 

For thus the elect considereth : Though we 
all came alike into the world and are the chil- 
dren of wrath by nature, yea, though we have 
alike so weakened ourselves by sin that the 
whole head is sick and the whole heart faint, 
being altogether gone out of the way, and 
every one become altogether unprofitable, both 
to God and ourselves, yet that God should 
open mine eyes, convert my soul, give me 
faith, forgive my sins, raise me, when I fall, 
fetch me again when I am gone astray — this is 
wonderful ! Yea, that he should prepare eter- 
nal mansions for me, and also keep me by his 
blessed and mighty power for that ; and that 
in a way of believing, which without his as- 
sistance I am in no way able to perform — that 
he should do this notwithstanding my sins, 
though I had no righteousness, yea, that he 
should do it according to the riches of his 
grace, through the redemption that is in Jesus 
Christ our Lord, even according to an ever- 
lasting covenant of grace, which yet the great- 
est part of the world are void of, and will for 
ever miss and fall short of! Besides, that he 
should mollify my heart, break it, and then de- 
light in it, put his fear in it, and then look to 
me, and keep me as the apple of his eye ; yea, 
resolve to guide me with his counsel, and then 
receive me to glory! Further, that all this 
should be the effect of unthought-of, unde- 
served, and undesired love — that the Lord 
should think on this before he made the world, 
and sufficiently ordain the means before he 
had laid the foundation of the hills, — for this 
he is worthy to be praised ; yea, " Let every 
thing that hath breath praise the Lord • praise 
ye the Lord." 

Objection 3. But you have said before that 
the reprobate is also blessed with many Gos- 
pel mercies, as with the knowledge of Christ, 
faith, light, the gift of the Holy Ghost, and 
the tastes or relish of the powers of the world 
to come; if so, then what should be the reason 
that yet he perisheth? Is it because the grace 
that he receiveth differeth from the grace that 
the elect are saved by? If they differ, where 
lieth the difference? Whether in the nature, 
or in the degree, or in the management thereof? 

Answer. To this objection I might answer 
many things, but for brevity take this reply : 



718 



BUNYAN'S COMPLETE WORKS. 



1. That a non-elect may travel very far both 
in the knowledge, faith, light, and sweetness 
of Jesus Christ, and may also attain to the 
partaking of the Holy Ghost; yea, and by the 
very operation of these things also escape the 
pollution of the world and become a visible 
saint, join in church communion and be as 
chief amongst the very elect themselves. This 
the Scriptures everywhere do show us. 

The question then is, Whether the elect and 
reprobate receive a differing grace? To which 
I answer, Yes, in some respects, both as to the 
nature thereof and also the degree. 

To begin, then, with the nature of it : 

1. The faith that the chosen are blessed with, 
it goeth under another name than any faith be- 
sides, even the faith of God's elect, as of a faith 
belonging to them only, of which none others 
do partake ; which faith also, for the nature of 
it, is called faith most holy, to show it goes be- 
yond all other, and can be fitly matched no- 
where else but with their most blessed faith 
who infallibly attain eternal glory ; even like 
precious faith with us, saith Peter, with his 
elect companions. And so of other things. 
For if this be true that they differ in their 
faith, they must needs therewith differ in other 
things ; for faith, being the mother of grace, 
produceth all the rest according to its own na- 
ture — to wit, love that abounds, that never 
fails, and that is never contented till it attain 
the resurrection of the dead, &c. 

They differ as to their nature in this: the 
faith, and hope, and love that the chosen re- 
ceive, it is that which floweth from election 
itself ; he hath blessed us according as he hath 
chosen us, even with those graces he set apart 
for us when he in eternity did appoint us to 
life before the foundation of the world ; which 
grace, because the decree in itself is most ab- 
solute and infallible, they also, that they may 
completely answer the end, will do the work 
infallibly likewise, still through the manage- 
ment of Christ: "I have prayed that thy faith 
fail not." 

But secondly. As they differ in nature, they 
differ also in degree; for though it be true that 
the reprobate is blessed with grace, yet this is 
also as true, that the elect are blessed with more 
grace; it is the privilege only of those that 
are chosen, to be blessed with [all ] spiritual 
blessings, and to have [all] the good pleasure 
of the goodness of God fulfilled in and upon 
them. Those who are blessed with [all] spir- 
itual blessings must needs be blessed with 
eternal life; and those in whom the Lord not 



only works all his good pleasure, but fulfilleth 
all the good pleasure of his goodness upon 
them, they must needs be preserved to his 
heavenly kingdom; but none of the non-elect 
have these things conferred upon them ; there- 
fore the grace bestowed upon the one doth 
differ both in nature and degree from the 
other. 

Thirdly. There is a difference as to the man- 
agement also; the reprobate is principal for 
the management of the grace he receiveth, but 
Jesus Christ is principal for the management 
of the grace the elect receiveth. When I say 
principal, I mean chief ; for though the repro- 
bate is to have the greatest hand in the man- 
agement of what mercy and goodness the Lord 
bestoweth on him, yet not so as that the Lord 
will not help him at all; nay, contrariwise, he 
will, if first the reprobate do truly the duty 
that lieth on him: "If thou do well, shalt 
thou not be accepted? But if not well, be- 
hold sin lieth at the door." Thus it was also 
with Saul, who was rejected of God upon this 
account. And I say, as to the elect them- 
selves, though Jesus Christ our blessed Saviour 
be chief as to the management of the grace 
bestowed on his chosen, yet not so as that he 
quite excludeth them from striving according 
to his working which worketh in them might- 
ily; nay, contrariwise, if those who in truth 
are elect shall yet be remiss and do wickedly, 
they shall feel the stroke of God's rod, it may 
be till their bones do break. But because the 
work doth not lie at their door to manage as 
chief, but at Christ's, therefore though he may 
perform his work with much bitterness and 
grief to them, yet he, being engaged as the 
principal, will perform that which concerneth 
them, even until the day (the coming) of Jesus 
Christ. 

From what hath been said there ariseth this 
conclusion : 

The elect are always under eternal mercy, 
but those not elect always under eternal jus- 
tice; for you must consider this: there is 
eternal mercy and eternal justice, and there is 
present mercy and present justice. So, then, 
for a man to be in a state of mercy, it may be 
either a state of mercy present or both present 
and eternal also. And so, again, for a man to 
be in a state under justice, it may be under- 
stood either of present justice only or of both 
present and eternal also. 

That this may yet further be opened I shall 
somewhat enlarge. 

I begin with present mercy and present jus- 



REPROBATION ASSERTED. 



719 



tice. That which I call present mercy is that 
faith, light, knowledge, and state of the good 
word of God that a man may have and perish. 
This is called in Scripture " believing for 
awhile, during for awhile, and rejoicing in the 
light for a season." Now I call this mercy, 
both because none (as men) can deserve it, and 
also because the proper end thereof is to do 
good to those that have it. But I call it pres- 
ent mercy, because those that are only blessed 
with that may sin it away and perish ; as did 
some of the Galatians, Hebrews, Alexandrians, 
with the Asians, and others. But yet observe 
again, I do not call this present mercy because 
God hath determined it shall last but awhile 
absolutely, but because it is possible for man 
to lose it, yea, determined he shall, condi- 
tionally. 

Again. As to present justice, it is that which 
lasteth but awhile also ; and as present mercy 
is properly the portion of those left out of 
God's election, so present justice chiefly hath 
to do with God's beloved, who yet at that time 
are also under eternal mercy. This is that jus- 
tice that afflicted Job, David, Heman, and the 
godly, who notwithstanding do infallibly at- 
tain, by virtue of this mercy, eternal life and 
glory. I call this justice, because in some 
sense God dealeth with his children according 
to the quality of their transgression; and I 
call it also present justice, because though the 
hand of God for the present be never so heavy 
on those that are his by election, yet it lasteth 
but awhile ; wherefore though this indeed be 
called wrath, yet this is but a little wrath — 
wrath for a moment, time, or season. "In a 
little wrath I hid my face from thee for a 
moment, but with everlasting kindness will I 
have mercy on thee, saith the Lord thy Re- 
deemer." 

Thus you see there is present mercy and pres- 
ent justice; also that the elect maybe under 
present justice when the rest may be under 
present mercy. 

Again. As there is present mercy and present 
justice, so there is eternal mercy and eternal 
justice ; and I say, as the elect may be under 
present justice when the non-elect may be 
under present mercy, so the elect at that time 
are also under eternal mercy, but the other 
under eternal justice. 

That the elect are under eternal mercy, and 
that when under present justice, is evident 
from what hath been said before — namely, 
from their being chosen in Christ before the 
foundation of the world, as also from the con- 



sideration of their sound conversion and safe 
preservation quite through this wicked world, 
even safe unto eternal life ; as he also saith by 
the prophet Jeremiah : " Yea, I have loved 
thee with an everlasting love, therefore with 
loving-kindness have I drawn thee;" and 
hence it is that he calleth the elect his sheep, 
his children, and people, and that before con- 
version ; for though none of them as yet were 
his children by calling, yet were they his ac- 
cording to election. 

Now the elect being under this eternal grace 
and mercy, they must needs be under it before 
present justice seizeth upon them, while it seiz- 
eth them and also continueth with them longer 
than present justice can, it being from ever- 
lasting to everlasting. This being so, here is 
the reason why no sin, nor yet temptation of 
the enemy, with any other evil, can hurt or 
destroy those thus elect of God ; yea, this is 
that which maketh even those things that in 
themselves are the very bane of men, yet prove 
very much for good to those within this pur- 
pose ; and as David saith, " It is good for me 
that I have been afflicted ; " and again, " For 
when we are judged of the Lord we are chas- 
tened, that we should not be condemned with 
the world." Now afflictions, &c, in themselves 
are not only fruitless and unprofitable, but, 
being unsanctified, are destructive : " I smote 
him, and he went on frowardly ; " but now 
eternal mercy, working with this or that af- 
fliction, makes it profitable to the chosen : " I 
have seen his ways, and will heal him, and 
will restore comfort to him and to his mourn- 
ers ; " as he saith in another place, " Blessed is 
the man whom thou chastisest and teachest 
out of thy law." For eternal mercy doth not 
look on those who are the elect and chosen of 
God as poor sinful creatures only, but also as 
the generation whom the Lord hath blessed, 
in whom he hath designed to magnify his 
name to the utmost by pardoning the trans- 
gressions of the remnant of his heritage, hav- 
ing predestinated us to the adoption of chil- 
dren by Jesus Christ to himself, wherein also 
he hath made us accepted in the beloved. 
Wherefore, I say, the elect, as they do also re- 
ceive that grace and mercy that may be sinned 
away, so they have that grace and mercy which 
cannot be lost and that sin cannot deprive 
them of, even mercy that abounds and goeth 
beyond all sin ; such mercy as hath engaged 
the power of God, the intercession of Christ, 
and the communication of the blessed Spirit 
of adoption; which Spirit also engageth the 



720 



BUNYAN'S COMPLETE WORKS. 



heart, directs it into the love of God, that it 
may not depart from God after that rate as 
the reprobates do. " I will make an everlast- 
ing covenant with them, (saith God,) that I 
will not turn away from them to do them good, 
but will put my fear in their heart, that they 
shall not depart from me." 

But now I say, God's dealing with the non- 
elect is far otherwise, they being under the 
consideration of eternal justice, even then 
when in the enjoyment of present grace and 
mercy. And hence it is that as to their stand- 
ing before the God of heaven they are counted 
dogs, and sows, and devils, even then when be- 
fore the elect of God themselves they are 
counted saints and brethren : " The dog is re- 
turned to his own vomit again, and the sow 
that was washed to her wallowing in the mire." 
And the reason is, because notwithstanding all 
their show before the world their old nature 
and corruptions do still bear sway within, 
which in time also, according to the ordinary 
judgment of God, is suffered so to show itself 
that they are visible to saints that are elect, as 
was the case of Simon Magus and that wicked 
apostate Judas, who went out from us, " but 
they were not of us, for if they had been of us, 
they should no doubt have continued with us ; 
but they went out from us, that it might be 
manifest they were not all of us : " they were 
not elect as we, nor were they sanctified as the 
elect of God themselves ; wherefore eternal 
justice counts them the sons of perdition when 
under their profession. And I say, they being 

* " It is not of him that willeth, nor of him that 
runneth, but of God that showeth mercy." Grace, 
mercy, and peace flow from God the Father through 
our Lord Jesus Christ. Sin is the root and cause of 
all moral evil; and God cannot, consistent with his 
justice, show mercy to the sinner but on the expia- 
tion of it. There is an infinite fulness and sufficiency 
in Christ, out of which the elect receive, and grace for 
grace. We presume this subject cannot be more 
suitably closed than by transcribing the XVIIth arti- 
cle of the Church of England, of Predestination and 
Election, which is as follows : 

" Predestination to life is the everlasting purpose 
of God, whereby (before the foundations of the world 
were laid) he hath constantly decreed, by his counsel, 
secret to us, to deliver from curse and damnation those 
whom he hath chosen in Christ out of mankind, and 
to bring them by Christ to everlasting salvation, as 
vessels made to honour. Wherefore they which be 
endued with so excellent a benefit of God he called, 
according to God's purpose, by his Spirit working in 
due season : they through grace obey the calling; they 
be justified freely ; they be made sons of God by adop- 
tion ; they be made like the image of his only-begotten 



under this eternal justice, it must needs have 
to do with them in the midst of their profes- 
sion ; and because also it is much offended with 
them for conniving with their lusts, it taketh 
away from them, and that most righteously, 
those gifts and graces, and benefits and privi- 
leges that present mercy gave them ; and not 
only so, but cuts them off for their iniquity, 
and layeth them under wrath for ever. " They 
have forsaken the right way, (saith God,) they 
have followed the way of Balaam, the son of 
Bosor ; these are wells without water, clouds 
that are carried with a tempest, trees whose 
fruit withereth, without fruit, twice dead, 
plucked up by the roots, for whom is reserved 
the blackness of darkness for ever." 
These things thus considered, you see — 

1. That there is present grace and present 
mercy, eternal grace and eternal mercy. 

2. That the elect are under eternal mercy, 
and that when under present justice ; and that 
the reprobate is under eternal justice, and that 
when under present mercy. 

3. Thus you see again that the non-elect 
perish by reason of sin, notwithstanding pre- 
sent mercy, because of eternal justice; and 
that the elect are preserved from the death 
(though they sin and are obnoxious to the 
strokes of present justice) by reason of eternal 
mercy.* What shall we say, then? Is there 
unrighteousness with God ? God forbid ; " He 
hath mercy on whom he will have mercy, and 
compassion on whom he will have compas- 
sion." 

Son Jesus Christ; they walk righteously in good 
works ; and at length, by God's mercy, they attain to 
everlasting felicity. 

" As the godly consideration of Predestination and 
our Election in Christ is full of sweet, pleasant, and 
unspeakable comfort to godly persons, and such as 
feel in themselves the working of the Spirit of Christ, 
mortifying the works of the flesh and their earthly 
members and drawing up their minds to high and 
heavenly things, as well because it doth greatly estab- 
lish and confirm their faith of eternal salvation to be 
enjoyed through Christ, as because it doth fervently 
kindle their love towards God, so, for curious and 
carnal persons, lacking the Spirit of Christ, to have 
continually before their eyes the sentence of God's 
predestination is a most dangerous downfall, whereby 
the devil doth thrust them either into desperation or 
into wretchedness of most unclean living, no less 
perilous than desperation. 

" Furthermore, we must receive God's promises in 
such wise as they be generally set forth to us in Holy 
Scripture ; and in our doings that will of God is to be 
followed which we have expressly declared unto us in 
the word of God." 



THE STRAIT GATE; 



OR, 

THE GREAT DIFFICULTY OF GOING TO HEAVEN. 

Enter ye in at the strait gate ; for wide is the gate and broad is the way that leadeth to destruction, and many 
there be which go in thereat; because strait is the gate and narrow is the way which leadeth unto life, and few 
there be that find it. — Matt. vii. 13, 14. 



TO THE 

Courteous Reader : 

God (I hope) hath put it into my heart to 
write unto thee another time, and that about 
matters of the greatest moment, (for now we 
discourse not about things controverted among 
the godly, but directly about the saving or 
damning of the soul : yea, moreover, this dis- 
course is about the fewness of them that shall 
be saved, and it proves that many an high pro- 
fessor will come short of eternal life ; ) where- 
fore the matter must needs be sharp, and so 
disliked by some, but let it not be rejected by 
thee. The text calls for sharpness, so do the 
times ; yea, the faithful discharge of my duty 
towards thee hath put me upon it. 

I do not now pipe, but mourn, and it will be 
well for thee if thou canst graciously lament. 
Some (say they) make the gate of heaven too 
wide, and some make it too narrow; for my 
part, I have here presented thee with as true a 
measure of it as by the word of God I can. 
Read me, therefore, yea, read me, and compare 
me with the Bible, and if thou findest my 
46 



READER. 

doctrine and that book of God concur, embrace 
it, as thou wilt answer the contrary in the day 
of judgment. This awakening work (if God 
will make it so) was prepared for thee ; if there 
be need and it wounds, get healing by blood ; 
if it disquiets, get peace by blood ; if it takes 
away all thou hast, because it was naught, (for 
this book is not prepared to take away true 
grace from any,) then buy of Christ gold tried 
in the fire, that thou mayest be rich, and white 
raiment, that thou mayest be clothed and that 
the shame of thy nakedness doth not appear, 
and anoint thine eyes with eye-salve, that thou 
mayest see. Self-flatteries, self-deceivings are 
easy and pleasant, but damnable. The Lord 
give thee an heart to judge right of thyself, 
right of this book, and so prepare for eternity, 
that thou mayest not only expect entrance, but 
be received into the kingdom of Christ and of 
God ! Amen. 

So prays thy friend, 

JOHN BUNYAN. 
721 



THE STRAIT GATE. 



Strive to enter in at the strait gate ; for many, I say unto you, will seek to enter in, and shall not be able. — 

Luke xiii. 24. 



These are the words of our Lord Jesus 
Christ, and are therefore, in especial manner, 
to be heeded ; besides, the subject-matter of the 
words is the most weighty — to wit, how we 
should attain salvation — and therefore also to 
be heeded. 

The occasion of the words was a question 
which one that was at this time in the com- 
pany of the disciples put to Jesus Christ ; the 
question was this : " Lord, are there few that 
be saved?" A serious question, not such as 
tended to the subversion of the hearers, as too 
many now-a-days do, but such as in its own 
nature tended to the awakening of the com- 
pany to good, and that called for such an an- 
swer that might profit the people also. This 
question also well pleased Jesus Christ, and he 
prepareth and giveth such an answer as was 
without the least retort or show of distaste — 
such an answer, I say, as carried in it the most 
full resolve to the question itself and help to 
the persons questioning : "And he said unto 
them, Strive to enter in," &c. The words are 
an answer and an instruction also. 

1. An answer, and that in the affirmative ; 
the gate is strait, many that seek will not be 
able, therefore but few shall be saved. 

2. The answer is an instruction also : "Strive 
to enter in," &c. ; good counsel and instruc- 
tion ; pray God help me, and my reader, and 
all that love their own salvation, to take it. 

My manner of handling the words will be, 
first, by way of explication, and then by way 
of observation. 

1. By way of explication. 

The words are to be considered, first, with 
reference to their general scope, and then with 
reference to their several phrases. 

First. The general scope of the text is to be 
considered, and that is that great thing, salva- 
tion ; for these words do immediately look at, 
point to, and give directions about salvation : 
722 



"Are there few that be saved? Strive to enter 
in at the strait gate." 

The words, I say, are to direct us not only to 
talk of or to wish for, but to understand how 
we shall, and to seek that we may be effect- 
ually saved, and therefore of the greatest im- 
portance. To be saved ! What is like being 
saved ? To be saved from sin, from hell, from 
the wrath of God, from eternal damnation ! 
what is like it? To be made an heir of God, 
of his grace, of his kingdom and eternal glory ! 
what is like it ? And yet all this is included 
in this word saved, and in the answer to that 
question, Are there few that be saved ? Indeed 
this word saved is but of little use in the world 
save to them that are heartily afraid of damn- 
ing. This word lies in the Bible as excellent 
salves lie in some men's houses, thrust into a 
hole and not thought on for many months, be- 
cause the household people have no wounds 
nor sores. In time of sickness what so set by 
as the doctor's glasses and gallipots full of 
his excellent things? but when the person is 
grown well the rest is thrown to the dunghill. 
Oh, when men are sick of sin and afraid of 
damning, what a text is that where this word 
saved is found ! Yea, what a word of worth, 
and goodness, and blessedness is it to him that 
lies continually upon the wrath of a guilty 
conscience ! " But the whole need not the 
physician." He therefore, and he only, knows 
what saved means that knows what hell, and 
death, and damnation mean : " What shall I 
do to be saved?" is the language of the trem- 
bling sinner. "Lord, save me!" is the lan- 
guage of the sinking sinner ; and none admire 
the glory that is in that word saved but such 
as see, without being saved, all things in 
heaven and earth are emptiness to them ; they 
also that believe themselves privileged in all 
the blessedness that is wrapped up in that word 
bless and admire God that hath saved them ; 



THE STRAIT GATE. 



723 



wherefore, since the thing intended both in the 
question and the answer is no less than the 
salvation of the soul, I beseech you to give the 
more earnest heed. 

But to come to the particular phrases in the 
words, and to handle them orderly, I find four 
things : 

1. An intimation of the kingdom of heaven ; 
2. A description of the entrance into it ; 3. An 
exhortation to enter into it ; and, 4. A motive 
to enforce that exhortation. 

1. An intimation of the kingdom of heaven ; 
for when he saith, " Strive to enter in f and 
in such phrases there is supposed a place or 
state, or both, to be enjoyed. " Enter in f 
enter into what, or whither, but into a state 
or place, or both; and therefore when you 
read these words enter in, you must say there 
is certainly included in the text that good 
thing that yet is not expressed. " Enter in," 
into heaven, that is the meaning, where the 
saved are and shall be;^ into heaven, that 
place, that glorious place, where God, and 
Christ, and angels are, and the souls or spirits 
of just men made perfect. " Enter in ;" that 
thing included, though not expressed in the 
words, is called in another place, the Mount 
Sion, the heavenly Jerusalem, the general as- 
sembly and Church of the first-born which are 
written in heaven. And therefore the words 
signify unto us that there is a state most glor- 
ious, and that when this world is ended, and 
that this place and state is likewise to be en- 
joyed and inherited by a generation of men 
for ever. Besides, these words " enter in," 
signify that salvation to the full is to be en- 
joyed only there, and that there only is eter- 
nal safety ; all other places and conditions are 
hazardous, dangerous, full of snares, imperfec- 
tions, temptations, and afflictions ; but there 
all is well ; there is no devil to tempt, no des- 
perately wicked heart to deliver us up, no de- 
ceitful lust to entangle, nor any enchanting 
world to bewitch us ; there all shall be well to 
all eternity. Further, all the parts of and 
circumstances that attend salvation are only 
there to be enjoyed ; there only is immortality 
and eternal life ; there is the glory and fulness 
of joy and the everlasting pleasures ; there is 
God and Christ to be enjoyed by open vision ; 
and more, there are the angels and the 
saints ; further, there is no death, nor sick- 
ness, nor sorrow, nor sighing for ever ; there is 
no pain, nor persecutor, nor darkness to 
eclipse our glory. Oh this Mount Sion ! Oh 
this heavenly Jerusalem ! 



Behold, therefore, what a great thing the 
Lord Jesus hath included by this little word, 
in. In this word is wrapped up an whole 
heaven and eternal life, even as there is 
also by other little words in the Holy Scrip- 
tures of truth, as where he saith, " Knock, and 
it shall be opened unto you," and the elect 
have obtained it. This should teach us not 
only to read, but to attend in reading ; not 
only to read, but to lift up our hearts to God 
in reading ; for if we be not heedful, if he 
gives us not light and understanding, we may 
easily pass over without any great regard 
such a word as may have have a glorious 
kingdom and eternal salvation in the bowels 
of it; yea, sometimes, as here, a whole heaven 
is intimated where it is not at all expressed. 
The apostles of old did use to fetch great 
things out of the Scriptures, even out of the 
very order and timing of the several things 
contained therein. 

2. As we have here an intimation of the 
kingdom of heaven, so we have a description 
of the entrance into it, and that by a double 
similitude : 1. It is called a gate ; 2. A strait 
gate : " Strive to enter in at the strait gate." 

1st. It is set forth by the similitude of a 
gate. A gate, you know, is of a double use ; it 
is to open and shut, and so, consequently, to 
let in or to keep out, and to do both these at 
the season ; as he said, " Let not the gates of 
Jerusalem be opened till the sun be hot;" and 
again, " I commanded that the gates should be 
shut, and charged that they should not be 
opened till after the sabbath." And so you 
find of this gate of heaven, when the five wise 
virgins came the gate was opened, but after- 
wards came the other virgins and the door was 
shut. So then the entrance into heaven is 
called a gate, to show there is a time when 
there may be entrance, and there will come 
a time when there shall be none ; and indeed 
this is a chief truth contained in the text: 
" Strive to enter in at the strait gate, for many^ 
I say unto you, will seek to enter in, and shall 
not be able." I read in the Scriptures of two 
gates or doors through which they that go to 
heaven must enter. 

(1.) There is the door of faith, the door 
which the grace of God hath opened to the 
Gentiles ; this door is Jesus Christ, as also 
himself doth testify, saying, " I am the door," 
&c. By this door men enter into God's favour 
and mercy, and find forgiveness through faith 
in his blood, and live in hope of eternal life; 
and therefore himself also said, "I am the 



724 



BUNYAN'S COMPLETE WORKS. 



door; by me, if any man enter in, he shall be 
saved ;" that is, received to mercy and inherit 
eternal life. But, 

(2.) There is another door or gate, (for that 
which is called in the text a gate is twice in 
the next verse called a door;) there is, I say, 
another gate, and that is the passage into the 
very heaven itself, the entrance into the celes- 
tial mansion-house, and that is the gate men- 
tioned in the text and the door mentioned 
twice in the verse that follows. And thus 
Jacob called it when he said Bethel was the 
house of God, and this is the gate of heaven — 
that is, the entrance, for he saw the entrance 
into heaven. One end of Jacob's ladder stands 
in Bethel, God's house, and the other end 
reacheth up to the gate of heaven. Jacob's 
ladder was the figure of Christ, which ladder 
was not the gate of heaven, but the way from 
the Church to that gate which he saw above 
at the top of the ladder. But again, that the 
gate in the text is the gate or entrance into 
heaven, consider — 

(1.) It is that gate that letteth men into or 
shutteth men out of that place or kingdom 
where Abraham, and Isaac, and Jacob are; 
which place is that paradise where Christ 
promised the thief that he should be that day 
that he asked to be with him in his kingdom ; 
it is that place into which Paul said he was 
caught when he heard words unlawful or im- 
possible for a man to utter. 

Question. But is not Christ the gate or en- 
trance into this heavenly place ? 

Answer. He is — he without whom no man 
can get thither, because by his merits men 
obtain that world, and also because he (as the 
Father) is the donor and disposer of that king- 
dom to whom he will. Further, this place is 
called his house and himself the master of it, 
(when once the master of the house is risen 
up and hath shut to the door.) But we used 
to say that the master of the house is not the 
door. Men enter into heaven, then, by him, 
not as he is the gate, or door, or entrance into 
the celestial mansion-house, but as he is the 
giver and disposer of that kingdom to them 
whom he shall count worthy, because he hath 
obtained it for them. 

(2.) That this gate is the very passage into 
heaven, consider the text hath special refer- 
ence to the day of judgment, when Christ will 
have laid aside his mediatory office, which 
before he exercised for the bringing to the 
faith his own elect, and will then act, not as 
one that jus tifieth the ungodly, but as one that 



judgeth sinners. He will now be risen up 
from the throne of grace, and shut up the door 
against all the impenitent, and will be set 
upon the throne of judgment, from thence to 
proceed with ungodly sinners. 

Objection. But Christ bids strive: "Strive 
now to enter in at the strait gate ;" but if that 
gate be, as you say, the gate or entrance into 
heaven, then it should seem that we should 
not strive till the day of judgment, for we shall 
not come at that gate till then. 

Answer. Christ, by this exhortation, Strive, 
&c, doth not at all admit of or countenance 
delays, or that a man should neglect his own 
salvation, but putteth poor creatures upon pre- 
paring for the judgment, and counselleth them 
now to get those things that will then give 
them entrance into glory. This exhortation 
is much like these, " Be ye therefore ready 
also, for at such an hour as you think not the 
Son of man cometh. And they that were 
ready went in with him to the marriage, and 
the door was shut." 

So that when he saith, " Strive to enter in," 
it is as much as if he should say, Blessed are 
they that shall be admitted another day to 
enter into the kingdom of heaven ; but they 
that shall be accounted worthy of so unspeak- 
able a favour must be well prepared and fitted 
for it beforehand. Now the time to be fitted 
is not the day of judgment, but the day of 
grace; not then, but now. Therefore strive 
now for those things that will then give you 
entrance into the heavenly kingdom. But — 

2dly. As it is called a gate, so it is called a 
strait gate: "Strive to enter in at the strait 
gate." 

The straitness of this gate is not to be un- 
derstood carnally, but mystically. You are 
not to understand it as if the entrance into 
heaven was some little pinching wicket ; no, 
the straitness of this gate is quite another 
thing. This gate is wide enough for all them 
that are the truly gracious and sincere lovers 
of Jesus Christ, but so strait as that not one of 
the other can by any means enter in. " Open 
to me the gates of righteousness : I will go into 
them, and I will praise the Lord, this gate of 
the Lord into which the righteous shall en- 
ter." By this word therefore Christ Jesus hath 
showed unto us that without due qualifications 
there is no possibility of entering into heaven ; 
the strait gate will keep all others out. When 
Christ spake this parable he had doubtless his 
eye upon some passage or passages of the Old 
Testament with which the Jews were well ac- 



TEE STRAIT GATE. 



725 



quainted. I will mention two, and so go 
on : 

(1.) The place by which God turned Adam 
and his wife out of Paradise. Possibly our 
Lord might have his eye upon that, for though 
that was wide enough for them to come out at, 
yet it was too strait for them to go in at. But 
what should be the reason of that? Why, 
they had sinned, and therefore " God set at 
the east of that garden cherubims and a flam- 
ing sword, turning every way, to keep the way 
of the tree of life." The cherubims and this 
flaming sword, they made the entrance too 
strait for them to enter in. Souls, there are 
cherubims and a flaming sword at the gates of 
heaven, to keep the way of the tree of life ; 
therefore none but them that are duly fitted 
for heaven can enter in at this strait gate ; the 
flaming sword will keep all others out. " Know 
you not that the unrighteous shall not inherit 
the kingdom of God ? Be not deceived : neither 
fornicators, nor idolaters, nor adulterers, nor 
effeminate, nor abusers of themselves with 
mankind, nor thieves, nor covetous, nor drunk- 
ards, nor revilers, nor extortioners shall in- 
herit the kingdom of God." 

(2.) Perhaps our Lord might have his eye 
upon the gates of the temple when he spoke 
this word unto the people, for though the gates 
of the temple were six cubits wide, yet they 
were so strait that none that were unclean in 
anything might enter in thereat, because there 
were placed at them porters, whose office was 
to look that none but those that had right to 
enter might go in thither. And so it is writ- 
ten : " Jehoiada set porters at the gates of the 
house of the Lord, that none that were unclean 
in anything might enter in." Souls, God 
hath porters at the gates of the temple, at the 
gate of heaven — porters, I say, placed there 
by God, to look that none that are unclean in 
anything may come in thither. In at the gate 
of the Church none may enter now that are 
open profane and scandalous to religion ; no, 
though they plead they are beloved of God : 
" What hath my beloved to do in mine house, 
(saith the Lord,) seeing she hath wrought 
lewdness with many?" 

I say, I am very apt to believe that our Lord 
Jesus Christ had his thoughts upon these two 
texts when he said, The gate is strait; and 
that which confirms me the more in the thing 
is this : a little below the text he saith, "There 
shall be weeping and gnashing of teeth when 
you shall see Abraham, and Isaac, and Jacob, 
and all the prophets in the kingdom of heaven, 



and you yourselves thrust out." Thrust out, 
which signifieth a violent act, resisting with 
striving those that would (though unqualified) 
enter. The porters of the temple were, for 
this very thing, to wear arms, if need were, 
and to be men of courage and strength, lest the 
unsanctified or unprepared should by some 
means enter it. We read in the book of Rev- 
elations of the holy city, and that it had twelve 
gates, and at the gates twelve angels ; but 
what did they do there? Why, amongst the 
rest of their service this was one thing, that 
there might in nowise enter in anything that 
defileth or worketh abomination, and that 
maketh a lie. 

But more particularly to show what it is that 
maketh this gate so strait. There are three 
things that maketh it strait: 1. There is sin ; 
2. There is the word of the law ; 3. There are 
the angels of God. 

1st. There is sin, the sin of the profane and 
the sin of the professor. 

(1.) The sin of the profane. But this needs 
not be enlarged upon, because it is concluded 
upon at all hands where there is the common 
belief of the being of God and the judgment to 
come, that " the wicked shall be turned into 
hell, and all the nations that forget God." 

(2.) But there is the sin of professors; or 
take it rather thus, there is a profession that 
will stand with an unsanctified heart and life ; 
the sin of such will overpoise the salvation of 
their souls, the sin-end being the heaviest end 
of the scale ; I say, that being the heaviest end 
which hath sin in it, they tilt over, and so 
are, notwithstanding their glorious profession, 
drowned in perdition and destruction : " For 
none such hath any inheritance in the king- 
dom of Christ and of God; therefore let no 
man deceive you with vain words, for because 
of these things comes the wrath of God upon 
the children of disobedience;" neither will a 
profession be able to excuse them. The gate 
will be too strait for such as these to enter in 
thereat. A man may partake of salvation in 
part, but not of salvation in whole. God 
saved the children of Israel out of Egypt, but 
overthrew them in the wilderness: "I will 
therefore put you in remembrance, though 
you once knew this, how that the Lord, hav- 
ing saved the people out of the land of Egypt, 
afterwards destroyed them that believed not." 
So we see that (notwithstanding their begin- 
ning) "they could not enter in because of un- 
belief." 

2dly. There is the word of the law, and that 



726 



BUNYAN'S COMPLETE WORKS. 



will make the gate strait also. None must go 
in thereat but those that can go in by the leave 
of the law ; for though no man be, or can be, 
justified by the works of the law, yet unless 
the righteousness and holiness by which they 
attempt to enter into this kingdom be justified 
by the law, it is in vain once to think of en- 
tering in at this strait gate. Now the law 
justifieth not but upon the account of Christ's 
righteousness ; if therefore thou be not indeed 
found in that righteousness, thou wilt find the 
law lie just in the passage into heaven to keep 
thee out; every man's work must be tried by 
fire, that it may be manifest of what sort it is. 
There are two errors in the world about the 
law: one is, when men think to enter in at the 
strait gate by the righteousness of the law; 
the other is, when men think they may enter 
into heaven without the leave of the law. 
Both these, I say, are errors; for as by the 
works of the law no flesh shall be justified, so 
without the consent of the law no flesh shall 
be saved : " Heaven and earth shall pass away 
before one jot or tittle of the law shall fail till 
all be fulfilled." He therefore must be damned 
that cannot be saved by the consent of the law. 
And indeed this law is the flaming sword that 
turneth every way, yea, that lieth to this day 
in the way to heaven, for a bar to all unbe- 
lievers and unsanctified professors, for it is 
taken out of the way for the truly gracious 
only. It will be found as a roaring lion to de- 
vour all others; because of the law, therefore, 
the gate will be found too strait for the unsanc- 
tified to enter in. When the apostle had told 
the Corinthians that the unrighteous should 
not inherit the kingdom of God, and that such 
were some of them, he adds, "But ye are 
washed, but ye are sanctified, but ye are justi- 
fied in the name of the Lord Jesus and by the 
Spirit of our God," closely concluding that 
had they not been washed, and sanctified, and 
justified in the name of the Lord Jesus, the 
law, for their transgressions, would have kept 
them out; it would have made the gate too 
strait for them to enter in. 

3dly. There are also the angels of God, and 
by reason of them the gate is strait. The 
Lord Jesus calleth the end of the world his 
harvest, and saith, moreover, that the angels 
are his reapers ; these angels are therefore to 
gather his wheat into his barn, but to gather 
the ungodly into bundles to burn them; un- 
less therefore the man that is unsanctified can 
master the law and conquer angels, unless he 
can, as I may say, pull them out of the gate- 



way of heaven, himself is not to come thither 
for ever. No man goeth to heaven but by the 
help of the angels, I mean at the day of judg- 
ment: "For the Son of man shall send forth 
his angels with a great sound of a trumpet, 
and they shall gather together his elect from 
the four winds, from one end of heaven to the 
other." If those that shall enter in at the 
strait gate shall only enter in thither by the 
conduct of the holy angels, pray when do you 
think those men will enter in thither concern- 
ing whom the angels are commanded to gather 
them, to bind them in bundles to burn them ? 
This therefore is a third difficulty : the angels 
will make this entrance strait, yea, too strait 
for the unjustified and unsanctified to enter in 
thither. 

3. I come now to the exhortation, which is 
to strive to enter in : "Strive to enter in at the 
strait gate." These words are fitly added, for 
since the gate is strait, it follows that they who 
will enter in must strive. 

"Strive." This word strive supposeth — 1. 
That great idleness is natural to professors: 
they think to get to heaven by lying, as it 
were, on their elbows. 2. It also suggesteth 
that many will be the difficulties that profess- 
ors will meet with before they get to heaven. 
3. It also concludeth that only the labouring 
Christian man or woman will get in thither. 
"Strive," &c. 

Three questions I will propound upon the 
word, an answer to which may give us light 
into the meaning of it: 1. What doth the 
word strive import? 2. How should we strive? 
3. Why shall we strive ? 

1st. What doth this word strive import? 

Answer. When he saith, Strive, it is as much 
as to say, Bend yourselves to the work with all 
your might : " Whatsoever thy hand findeth to 
do, do it with all thy might, for there is no 
work, nor device, nor knowledge, nor wisdom 
in the grave, whither thou goest." Thus 
Samson did when he set himself to destroy the 
Philistines; he bowed himself with all his 
might. Thus David did also when he made 
provision for the building and beautifying of 
the temple of God. And this must thou do 
if ever thou enterest into heaven. 

2dly. When he saith, Strive, he calleth for 
the mind and will, that they should be on his 
side and on the side of the things of his king- 
dom ; for none strive indeed but such as have 
given the Son of God their heart, of which 
the mind and will are a principal part; for 
saving conversion lieth more in the turning of 



THE STRAIT GATE. 



727 



the mind and will to Christ, and to the love 
of his heavenly things, than in all knowledge 
and judgment. And this the apostle con- 
firmeth when he saith, "Stand fast in one 
spirit, with one mind, striving," &c. 

3dly. And more particularly this word strive 
is expressed by several other terms, as — 1. It 
is expressed by that word, " So run that you 
may obtain." 2. It is expressed by that word, 
"Fight the good fight of faith, lay hold of 
eternal life." 3. It is expressed by that word, 
" Labour not for the meat that perisheth, but 
for that meat that endureth to everlasting life." 
4. It is expressed by that word, We wrestle 
with principalities and powers and the rulers 
of the darkness of this world." Therefore, 
when he saith, Strive, it is as much as to say, 
Kun for heaven, fight for heaven, labour for 
heaven, wrestle for heaven, or you are like to 
go without it. 

The second question is, How should we 
strive ? 

Answer. The answer in general is, Thou must 
strive lawfully : " And if a man also strive for 
the mastery, yet is he not crowned except he 
strive lawfully." 

But you will say, What is it to strive law- 
fully? 

Answer. (1.) To strive against the things 
which are abhorred by the Lord Jesus, yea, 
to resist to the spilling of your blood, striving 
against sin ; to have all those things that are 
condemned by the word, yea, though they be 
thine own right hand, right eye, or right foot, 
in abomination ; and to seek by all godly 
means the utter suppression of them. 

(2.) To strive lawfully is to strive for those 
things that are commanded in the word. But 
thou, O man of God, fly the world and follow 
after; that is, strive for righteousness, godli- 
ness, faith, love, patience, meekness ; fight the 
good fight of faith, lay hold on eternal life, &c. 

(3.) He that striveth lawfully must be there- 
fore very temperate in all the good and lawful 
things of this life. And every one that striveth 
for the mastery is temperate in all things ; now 
they do it to obtain a corruptible crown, but 
we an incorruptible. Most professors give 
leave to the world and vanity of their hearts 
to close with them and to hang about their 
necks, and make their striving to stand rather 
in an outcry of words than a hearty labour 
against the lusts and love of the world and 
their own corruptions ; but this kind of striv- 
ing is but a beating of the air, and will come 
to just nothing at last. 



(4.) He that striveth lawfully must take God 
and Christ along with him to the work, other- 
wise he will certainly be undone : " Whereunto 
(said Paul) I also labour, striving according to 
His working, which worketh in me mightily." 
And for the right performing of this he must 
observe these following particulars : 

(1.) He must take heed that he do not strive 
about things or words to no profit, for God will 
not then be with him : " Of these things (saith 
the apostle) put them in remembrance : charg- 
ing them before the Lord that they strive not 
about words to no profit, but to the subverting 
of the hearers." But, alas ! how many pro- 
fessors in our days are guilty of this transgres- 
sion, whose religion stands chiefly, if not only, 
in a few unprofitable questions and vain 
wranglings about words and things to no 
profit, but to the destruction of the hearers! 

(2.) He must take heed that whilst he strives 
against one sin he does not harbour and shelter 
another, or that whilst he cries out against 
other men's sins he does not countenance his 
own. 

(3.) In the striving strive to believe, strive 
for the faith of the Gospel ; for the more we 
believe the Gospel and the reality of the things 
of the world to come, with the more stomach 
and courage shall we labour to possess the 
blessedness. Let us labour therefore to enter 
into that rest, lest any man fall after the same 
example of unbelief. 

(4.) As we should strive for and by faith, so 
we should strive by prayer, by fervent and 
effectual prayers. Oh the swarms of our 
prayerless professors ! What do they think of 
themselves ? Surely the gate of heaven was 
heretofore as wide as in these our days, but 
what striving by prayer w r as there then among 
Christians for the thing that gives admittance 
into this kingdom over that there is in these 
latter days ! 

(5.) We should also strive by mortifying our 
members that are upon the earth : " I there- 
fore so run, (said Paul,) so fight I, not as one 
that beats the air, but I keep under my body 
and bring it into subjection, lest that by any 
means, when I preached the Gospel to others, 
I myself should be a castaway." But all this 
is spoken principally to professors ; so I would 
be understood. 

I come now to the third question — namely, 
But why should we strive ? 

Answer. (1.) Because the thing for which 
you are here exhorted to strive, it is worth the 
striving for ; it is for no less than for a whole 



728 



BUNYAN'S COMPLETE WORKS. 



heaven and an eternity of felicity there. How 
will men that have before them a little honour, 
a little profit, a little pleasure, strive ! I say 
again, how will they strive for this ! Now 
they do it for a corruptible crown, but we an 
incorruptible. Methinks this word heaven 
and this eternal life; what is there again, 
either in heaven or earth, like them to pro- 
voke a man to strive ? 

(2.) Strive, because otherwise the devil and 
hell will assuredly have thee : " He goes about 
like a roaring lion, seeking whom he may de- 
vour." These fallen angels, they are always 
watchful, diligent, unwearied; they are also 
mighty, subtle, and malicious, seeking nothing 
more than the damnation of thy soul. O thou 
that art like the harmless dove, strive ! 

(3.) Strive, because every lust strives and 
wars against thy soul. The flesh lusteth 
against the Spirit : " Dearly beloved, I beseech 
you, (said Peter,) as strangers and pilgrims, 
abstain from fleshly lusts, which war against 
the soul." It is a rare thing to see or find out 
a Christian that indeed can bridle his lusts, 
but no strange thing to see such professors that 
are not only bridled, but saddled too, yea, and 
ridden from lust to sin, from one vanity to 
another, by the very devil himself, and the 
corruptions of their hearts. 

(4.) Strive, because thou hast a whole world 
against thee. The world hateth thee if thou 
art a Christian ; the men of the world hate 
thee, the things of the world are snares for 
thee, even thy bed and table, thy wife and 
husband ; yea, thy most lawful enjoyments 
have that in them that will certainly sink thy 
soul to hell if thou dost not strive against the 
snares that are in them. 

The world will seek to keep thee out of 
heaven with mocks, flouts, taunts, threaten- 
ings, jails, gibbets, halters, burnings, and a 
thousand deaths ; therefore strive. Again, if 
it cannot overcome thee with these, it will 
flatter, promise, allure, entice, entreat, and use 
a thousand tricks on this hand to destroy thee ; 
and observe, many that have been stout against 
the threats of the world have yet been over- 
come with the bewitching flatteries of the 
same. There ever was enmity between the 
devil and the Church, and betwixt his seed and 
her seed too ; Michael and his angels, and the 
dragon and his angels, these make war con- 
tinually. There hath been great desires and 
endeavours among men to reconcile these two 
in one — to wit, the seed of the serpent and the 
seed of the woman — but it could never yet be 



accomplished. The world says, They will 
never come over to us; and we again say, By 
God's grace we will never come over to them. 
But the business hath not ended in words ; 
both they and we have also added our endeav- 
ours to make each other submit, but endeav- 
ours have proved ineffectual too. They, for 
their part, have devised all manner of cruel 
torments to make us submit, as slaying with 
the sword, stoning, sawing asunder, flames, 
wild beasts, banishments, hunger, and a thou- 
sand miseries. We again, on the other side, 
have laboured by prayers and tears, by pa- 
tience and long-suffering, by gentleness and 
love, by sound doctrine and faithful witness- 
bearing against their enormities, to bring them 
over to us, but yet the enmity remains ; so that 
they must conquer us or we must conquer them. 
One side must be overcome, but the weapons 
of our warfare are not carnal, but mighty 
through God. 

(5.) Strive, because there is nothing of 
Christianity got by idleness : " Idleness clothes 
a man with rags, and the vineyard of the 
slothful is grown over with nettles." Pro- 
fession that is not attended with spiritual la- 
bour cannot bring the soul to heaven. The 
fathers before us were not slothful in business, 
but fervent in spirit, serving the Lord : 
" Therefore be not slothful, but followers of 
them who through faith and patience inherit 
the promises." 

" Strive to enter in." Methinks the words 
at the first reading do intimate to us that the 
Christian, in all that ever he does in this world, 
should carefully heed and regard his soul — I 
say, in all that ever he does. Many are for 
their souls by fits and starts, but a Christian 
indeed, in all his doings and designs which he 
contriveth and manageth in this world, should 
have a special eye to his own future and ever- 
lasting good; in all his labours he should 
strive to enter in : " Wisdom (Christ) is the 
principal thing ; therefore get wisdom, and in 
all thy gettings get understanding." Get 
nothing if thou canst not get Christ and grace 
and further hopes of heaven in that getting; 
get nothing with a bad conscience, with the 
hazard of thy peace with God, and that in 
getting it thou weakenest thy graces which 
God hath given thee ; for this is not to 
strive to enter in. Add grace to grace both 
by religious and worldly duties, for so an en- 
trance shall be ministered unto you abundantly 
into the everlasting kingdom of our Lord and 
Saviour Jesus Christ. Keligious duties are 



THE STRAIT GATE. 



729 



not the only striving times ; he that thinks so 
is out. Thou mayest help thy faith and thy 
hope in the godly management of thy calling, 
and mayest get farther footing in eternal life, 
by studying the glory of God in all thy worldly 
employment. I am speaking now to Chris- 
tians that are justified freely by grace, and am 
encouraging, or rather counselling, them to 
strive to enter in ; for there is an entering in 
by faith and good conscience now, as well as 
our entering in body and soul hereafter; and 
I must add that the more common it is to thy 
soul to enter in now by faith, the more stead- 
fast hope shalt thou have of entering in here- 
after in body and soul. 

" Strive to enter in." By these words also 
the Lord Jesus giveth sharp rebuke to those 
professors that have not eternal glory, but other 
temporal things in their eye, by all the bustle 
that they make in the world about religion. 
Some there be, what a stir they make, what a 
noise and clamour with their notions and 
forms, and yet perhaps all is for the loaves, 
because they have eaten of the loaves and are 
filled ! They strive indeed to enter, but it is 
not into heaven ; they find religion hath a good 
trade at the end of it, or they find that it is 
the way to credit, repute, preferment, and the 
like; and therefore they strive to enter into 
these. But these have not the strait gate in 
their eye, nor yet in themselves have they love 
to their poor and perishing souls ; wherefore 
this exhortation nippeth such by predicting of 
their damnation. 

"Strive to enter in." These words also 
sharply rebuke them who content themselves 
as the angel of the Church of Sardis did — to 
wit, " To have a name to live, and be dead" — 
or as they of the Laodiceans, who took their 
religion upon trust, and were content with a 
poor, wretched, lukewarm profession ; for such 
as these do altogether unlike to the exhorta- 
tion in the text that says, Strive, and they sit 
and sleep; that says, Strive to enter in, and 
they content themselves with a profession that 
is never like to bring them thither. 

" Strive to enter in." Further, these words 
put us upon proving the truth of our graces 
now ; I say, they put us upon the proof of the 
truth of them now ; for if the strait gate be 
the gate of heaven, and yet we are to strive to 
enter into it now, even while we live and be- 
fore we come thither, then doubtless Christ 
means by this exhortation that we should use 
lawful means to prove our graces in this world 
whether they will stand in the day of judg- 



ment or not. Strive to enter in ; get those 
graces now that will prove true graces then ; 
and therefore try them you have, and if upon 
trial they prove not right, cast them away and 
cry for better, lest they cast thee away when 
better are not to be had. "Buy of me gold 
tried in the fire ; " buy of me faith and grace 
that will stand in the judgment; strive for 
that faith, buy of me that grace, and also 
white raiment, that thou mayest be clothed, 
that the shame of thy wickedness doth not 
appear, and anoint thine eyes with eye-salve, 
that thou mayest see. Mind you this advice; 
this is right striving to enter in. 

But you. will say, How should we try our 
graces? Would you have us run into tempta- 
tion to try if they be sound or rotten ? 

Answer. You need not run into trials. God 
hath ordained that enough of them shall over- 
take thee to prove thy graces either rotten or 
sound before the day of thy death. Sufficient 
to the day is the evil thereof if thou hast but a 
sufficiency of grace to withstand. I say, thou 
shalt have trials enough overtake thee to prove 
thy graces sound or rotten. Thou mayest, there- 
fore, if God shall help thee, see how it is like 
to go with thee before thou goest out of this 
world — to wit, whether thy graces be such as 
will carry thee in at the gates of heaven or no. 

But how should we try our graces now? 

Answer. How dost thou find them in out- 
ward trials? How dost thou find thyself in 
the inward workings of sin ? How dost thou 
find thyself under the most high enjoyment 
of grace in this world ? 

But what do you mean by these three 
questions ? 

Answer. I mean graces show themselves at 
these their seasons whether they be rotten or 
sound. 

How do they show themselves to be true 
under the first of these ? 

Answer. By mistrusting our own sufficiency ; 
by crying to God for help ; by desiring rather 
to die than to bring any dishonour to the 
name of God ; and by counting that if God be 
honoured in the trial thou hast gained more 
than all the world could give thee. 

How do they show themselves to be true 
under the second ? 

Answer. By mourning, and confessing, and 
striving, and praying against them ; by not 
being content, shouldst thou have heaven, if 
they live and defile thee; by counting of holi- 
ness the greatest beauty in the world ; and by 
flying to Jesus Christ for life. 



730 



BUNYAN'S COMPLETE WORKS. 



How do they show themselves to be true 
under the third? 

Answer. By prizing the true graces above all 
the world ; by praying heartily that God will 
give thee more ; by not being content with all 
the grace thou canst be capable of enjoying 
on this side heaven and glory. 

" Strive to enter hi." The reason why 
Christ added these words, "to enter in," is 
obvious — to wit, because there is no true and 
lasting happiness on this side heaven ; I say, 
none that is both true and lasting — I mean, as 
to our sense and feeling, as there shall ; here 
have we no continuing city, but we seek one 
to come. The heaven is within — strive there- 
fore to enter in ; the glory is within — strive 
therefore to enter in ; the Mount Sion is with- 
in — strive therefore to enter in ; the heavenly 
Jerusalem is within — strive therefore to enter 
in ; angels and saints are within — strive there- 
fore to enter in ; and, to make up all, the God 
and Father of our Lord Jesus Christ, and that 
glorious Redeemer, are within — strive there- 
fore to enter in. 

" Strive to enter in ;" for without are dogs, 
sorcerers, whoremongers, and murderers, and 
idolaters, and whosoever loveth and maketh a 
lie. Without are also the devils, and hell, 
and death, and all damned souls ; without is 
howling, weeping, wailing, and gnashing of 
teeth ; yea, without are all the miseries, sor- 
rows, and plagues that an infinite God can in 
justice and power inflict upon an evil and 
wicked generation : " Strive therefore to enter 
in at the strait gate." 

" Strive to enter in at the strait gate, for 
many, I say unto you, will seek to enter in, 
and shall not be able." 

4. We are now come to the motive which 
our Lord urges to enforce his exhortation. 

He told us before that the gate was strait ; 
he also exhorted us to strive to enter in there- 
at, or to get those things now that will fur- 
ther our entrance then, and to set ourselves 
against those things that will hinder our en- 
tering in. 

In this motive there are five things to be 
minded : 

(1.) That there will be a disappointment to 
some at the day of judgment ; they will seek 
to enter in, and shall not be able. 

(2.) That not a few, but many, will meet 
with this disappointment; "for many will 
seek to enter in, and shall not be able." 

(3.) This doctrine of the miscarriage of 
many, then, it standeth upon the validity of 



the word of Christ : " For many, I say, will 
seek to enter in, and shall not be able." 

(4.) Professors shall make a great heap 
among the many that shall fall short of 
heaven : " For many, I say unto you, will seek 
to enter in, and shall not be able." 

(5.) Where grace and striving are wanting 
now, seeking and contending to enter in will 
be unprofitable then : " For many, I say unto 
you, will seek to enter in, and shall not be 
able." 

But I will proceed in my former method — 
to wit, to open the words unto you. 

"For many," &c. If he had said, For 
some will fall short, it had been a sentence 
to be minded ; if he had said, For some that 
seek will fall short, it had been very awaken- 
ing; but when he saith, Many, many, will 
fall short, yea, many among professors will 
fall short, this is not only awakening, but 
dreadful. 

" For many," &c. I find this word many 
variously applied in Scripture. 

(1.) Sometimes it intendeth the open pro- 
fane, the wicked and ungodly world, as where 
Christ saith, "Wide is the gate and broad is 
the way that leadeth to destruction, and many 
there be that go in thereat." I say by the 
many here he intends those chiefly that go on 
in the broad way of sin and profaneness, bear- 
ing the tokens of their damnation in their 
foreheads, those whose daily practice pro- 
claims " that their feet go down to death and 
their steps take hold of hell." 

(2.) Sometimes this word many intendeth 
those that cleave to the people of God de- 
ceitfully and in hypocrisy, or as Daniel hath 
it, " Many shall cleave unto the Church with 
flatteries." The word many in this text in- 
cludeth all those who feign themselves better 
than they are in religion; it includeth, I say, 
those that have religion only for an holiday 
suit, to set them out at certain times and when 
they come among suitable company. 

(3.) Sometimes this word many intendeth 
them that apostatize from Christ, such as for 
a while believe and in time of temptation fall 
away, as John saith of some of Christ's disci- 
ples : " From that time many of his disciples 
went back, and walked no more with him." 

(4.) Sometimes this word many intendeth 
them that make a great noise and do many 
great things in the Church, and yet want saving 
grace : " Many (saith Christ) will say unto me 
in that day, Lord, Lord, have we not prophe- 
sied in thy name, and in thy name cast out 



THE STRAIT GATE. 



731 



devils, and in thy name done many wonderful 
works?" Mark, there will be many of these. 

(5.) Sometimes this word many intendeth 
those poor, ignorant, deluded souls that are 
led away with every Avind of doctrine, those 
who are caught with the cunning and crafty 
deceiver who lieth in wait to beguile unstable 
souls: "And many shall follow their pernicious 
ways, by reason of whom the way of truth 
shall be evil spoken of." 

(6.) Sometimes this word many includeth 
all the world, good and bad : " And many of 
them that sleep in the dust of the earth shall 
awake, some to everlasting life and some to 
everlasting shame and contempt." 

(7.) Lastly. Sometimes this word many in- 
tendeth the good only, " even them that shall 
be saved." 

Since then that the word is so variously ap- 
plied, let us inquire how it must be taken in 
the text. And — 

(1.) It must not be applied to the sincerely 
godly, for they shall never perish. (2.) It 
cannot be applied to all the world, for then no 
flesh should be saved. (3.) Neither is it ap- 
plied to the open profane only, for then the 
hypocrite is by it excluded. (4.) But by the 
many in the text our Lord intended in special 
the professor — the professor, I say, how high 
soever he seems to be now, that shall be found 
without saving grace in the day of judgment. 

Now that the professor is in special intended 
in this text, consider: So soon as the Lord had 
said, " Many will seek to enter in, and shall 
not be able," he pointeth, as with his finger, 
at the many that then he in special intendeth 
— to wit, them among whom he had taught ; 
them that had eat and drunken in his pres- 
ence ; them that had prophesied and cast out 
devils in his name, and in his name had done 
many wonderful works. These are the many 
intended by the Lord in this text, though 
others also are included under the sentence of 
damnation by his word in other places. " For 
many," &c. Matthew saith concerning this 
strait gate that there are but few that find it. 
But it seems the castaways in my text did find 
it, for you read that they knocked at it and 
cried, " Lord, open unto us." 

So, then, the meaning may seem to be this : 
many of the few that find it will seek to enter 
in, and shall not be able. I find at the day of 
judgment some will be crying to the rocks to 
cover them, and some at the gates of heaven 
for entrance. Suppose that those that cry to 
the rocks to cover them are they whose con- 



science will not suffer them once to look God 
in the face, because they are fallen under 
present guilt and the dreadful fears of the 
wrath of the Lamb, and that those that stand 
crying at the gate of heaven are those whose 
confidence holds out to the last, even those 
whose boldness will enable them to contend 
even with Jesus Christ for entrance — them, I 
say, that will have profession, casting out of 
devils, and many wonderful works to plead. 
Of this sort are the many in my text : " For 
many, I say unto you, will seek to enter in, 
and shall not be able." " For many," &c. 
Could we compare the professors of the times 
with the everlasting word of God, this doc- 
trine would more easily appear to the children 
of men. How few among the many, yea, 
among the swarms of professors, have heart to 
make conscience of walking before God in this 
world and to study his glory among the chil- 
dren of men ! How few, I say, have his name 
lie nearer their hearts than their own carnal 
concerns ! Nay, do not many make his word 
and his name and his ways a stalking-horse to 
their own worldly advantages ? God calls for 
faith, good conscience, moderation, self-denial, 
humility, heavenly-mindedness, love to saints, 
to enemies, and for conformity in heart, in 
word, and life to his will ; but where is it ? 

" For many, I say unto you." These lattei 
words carry in them a double argument to 
prove the truth asserted before : First, in that 
he directly pointeth at his followers : " I say 
unto you." Many, I say unto you, even you 
that are my disciples, to you that have eat and 
drunk in my presence. I know that sometimes 
Christ hath directed his speech to his disciples, 
not so much upon their accounts as upon the 
accounts of others, but here it is not so ; there- 
fore I say unto you in this place it immedi- 
ately concerned some of themselves : " I say 
unto you, Ye shall begin to stand without, and 
to knock, saying, Lord, Lord, open to us, and 
he shall answer and say unto you, I know you 
not whence you are; then shall ye begin to 
say, We have eat and drunk in thy presence, 
and thou hast taught in our streets; but he 
shall say, I tell you I know you not whence you 
are ; depart from me, all ye workers of iniquity ;" 
it is you, you, you that I mean. " I say unto 
you." It is common with a professing people, 
when they hear a smart and a thundering ser- 
mon, to say, Now has the preacher paid off the 
drunkard, the swearer, the liar, the covetous, 
and adulterer, forgetting that these sins may 
be committed in a spiritual and mystical way. 



732 



BUNYAN'S COMPLETE WORKS. 



There is spiritual drunkenness, spiritual adul- 
tery, and a man may be a liar that calls God 
his Father when he is not, or that calls him- 
self a Christian and is not. Wherefore per- 
haps all these thunders and lightnings in this 
terrible sermon may more concern thee than 
thou art aware of: "I say unto you" — unto 
you, professors, may be the application of all 
this thunder. 

But I shall show you why the poor, carnal, 
ignorant world miss of heaven, and then why 
the knowing professors miss of it also. 

1. The poor, carnal, ignorant world miss of 
heaven even because they love their sins and 
cannot part with them : " Men love darkness 
rather than light, because their deeds are evil." 
The poor ignorant world miss of heaven be- 
cause they are enemies in their minds to God, 
his word, and holiness ; they must be all 
damned who take pleasure in unrighteousness. 
The poor ignorant world miss of heaven be- 
cause they stop their ears against convictions 
and refuse to come when God calls : " Because 
I have called and ye refused, I have stretched 
out my hand, and no man regarded, but have 
set at naught all my counsels, and would none 
of my reproofs, I also will laugh at your ca- 
lamities, and mock when your fear cometh as 
desolation, and your destruction like a whirl- 
wind, when distress and anguish cometh upon 
you ; then shall you call upon me, but I will 
not answer ; they shall seek me early, but shall 
not find me." 

2. The poor ignorant world miss of heaven 
because the God of this world hath blinded 
their eyes, that they can neither see the evil 
and damnable state they are in at present, nor 
the way to get out of it ; neither do they see 
the beauty of Jesus Christ, nor how willing he 
is to save poor sinners. 

3. The poor ignorant world miss of heaven 
because they put off and defer coming to 
Christ until the time of God's patience and 
grace is over. Some indeed are resolved never 
to come, but some again say, We will come 
hereafter, and so it comes to pass that because 
God called and they did not hear, so they shall 
cry and I will not hear, saith the Lord. 

4. The poor ignorant world miss of heaven 
because they have false apprehensions of God's 
mercy. They say in their hearts, We shall 
have peace, though we walk in the imagination 
of our heart, to add drunkenness to thirst. 
But what saith the word? — "The Lord will 
not spare him ; but then the anger of the Lord 
and his jealousy shall smoke against that man, 



and all the curses that are written in this book 
shall be upon him, and God shall blot out his 
name from under heaven." 

5. The poor ignorant world miss of heaven 
because they make light of the Gospel that of- 
fereth mercy to them freely, and because they 
lean upon their own good meanings, and think- 
ings, and doings. 

6. The poor carnal world miss of heaven be- 
cause by unbelief, which reigns in them, they 
are kept for ever from being clothed with 
Christ's righteousness and from washing in his 
blood, without which there is neither remission 
of sin nor justification. But to pass these till 
anon. 

I come, in the next place, to show you some 
reasons why professors fall short of heaven. 

First. In the general, they rest in things 
below special grace, as in awakenings that are 
not special, in repentance that is not special, 
&c. ; and a little to run a parallel betwixt the 
one and the other, that, if God will, you may 
see and escape : 

1. Have they that shall be saved awakenings 
about their state by nature? So have they 
that shall be damned. They that never go to 
heaven may see much of sin and of the wrath 
of God due thereto. This had Cain and Judas, 
and yet they came short of the kingdom. The 
saved have convictions in order to their eter- 
nal life, but the others' convictions are not so. 
The convictions of the one do drive them sin- 
cerely to Christ; the convictions of the other 
do drive them to the law, and the law to des- 
peration at last. 

2. There is a repentance that will not save — 
a repentance to be repented of, and a repent- 
ance to salvation, not to be repented of. Yet 
so great a similitude and likeness there is be- 
twixt the one and the other that most times 
the wrong is taken for the right, and through 
this mistake professors perish. 

As, (1.) In saving repentance there will be 
an acknowledgment of sin, and one that hath 
the other repentance may acknowledge his sins 
also. (2.) In saving repentance there is a cry- 
ing out under sin, but one that hath the other 
repentance may cry out under sin also. (3.) 
In saving repentance there will be humiliation 
for sin, and one that hath the other repentance 
may humble himself also. (4.) Saving repent- 
ance is attended with self-loathing, but he that 
hath the other repentance may have loathing 
of sin too : a loathing of sin because it is sin, 
that he cannot have, but a loathing of sin be- 
cause it is offensive to him, that he may have. 



THE STRAIT GATE. 



733 



The dog doth not loathe that which troubleth 
his stomach because it is there, but because it 
troubleth him ; when it has done troubling of 
him he can turn to it again and lick it up as 
before it troubled him. (5.) Saving repent- 
ance is attended with prayers and tears, but he 
that hath none but the other repentance may- 
have prayers and tears also. (6.) In saving 
repentance there is fear and reverence of the 
word and ministers that bring it, but this may 
be also where there is none but the repentance 
that is not saving, for Herod feared John, 
knowing that he was a just man and holy, and 
observed him; when he heard him he did 
many things, and heard him gladly. (7.) Sav- 
ing repentance makes a man's heart very ten- 
der of doing anything against the word of God, 
but Balaam could say, " If Balak would give 
me his house full of silver and gold, I cannot 
go beyond the word of the Lord." 

Behold, then, how far a man may go in re- 
pentance, and yet be short of that which is 
called " repentance unto salvation, not to be 
repented of:" 1. He may be awakened; 2. He 
may acknowledge his sin ; 3. He may cry out 
under the burden of sin ; 4. He may have hu- 
mility for it; 5. He may loathe it; 6. May 
have prayers and tears against it ; 7. May de- 
light to do many things of God ; 8. May be 
afraid of sinning against him ; and after all 
this may perish for want of saving repent- 
ance. 

Secondly. Have they that shall be saved 
faith ? Why, they that shall not be saved may 
have faith also ; yea, a faith in many things so 
like the faith that saveth that they can hardly 
be distinguished, (though they differ both in 
root and branch.) To come to particulars : 

1. Saving faith hath Christ for its object, and 
so may the faith have that is not saving. 
Those very Jews of whom it is said they be- 
lieved on Christ, Christ tells them, and that 
after their believing, "Ye are of your father 
the devil, and the lusts of your father ye will 
do." 2. Saving faith is wrought by the word 
of God, and so may the faith be that is not 
saving. 3. Saving faith looks for justification 
without works, and so may a faith do that is 
not saving. 4. Saving faith will sanctify and 
purify the heart, and a faith that is not saving 
may work a man off from the pollutions of the 
world, as it did Judas, Demas, and others. 5. 
Saving faith will give a man tastes of the world 
to come, and also joy by them tastes, and so 
will the faith do that is not saving. 6. Saving 
faith will help a man, if called thereto, to give 



his body to be burned for his religion, and so 
will the faith do that is not saving. 7. Saving 
faith will help a man to look for an inheritance 
in the world to come, and that may the faith 
do that is not saving: " All those virgins took 
their lamps and went forth to meet the bride- 
groom." 8. Saving faith will not only make a 
man look for, but prepare to meet, the bride- 
groom, and so may the faith do that is not sav- 
ing : " Then all these virgins arose and trimmed 
their lamps." 9. Saving faith will make a 
man look for an interest in the kingdom of 
heaven with confidence, and the faith that is 
not saving will even demand entrance of the 
Lord : " Lord, Lord, open unto us." 10. Sav- 
ing faith will have good works follow it into 
heaven, and the faith that is not saving may 
have great works follow it as far as to heaven- 
gates : " Lord, have we not prophesied in thy 
name, and in thy name cast out devils, and in 
thy name done wondrous works ?" 

Now, then, if the faith that is not saving 
may have Christ for its object, be wrought 
by the word, look for justification without 
works, work men off from the pollutions of 
the world, and give men tastes of and joy in 
the things of another world — I say again, if 
it will help a man to burn for his judgment, 
and to look for an inheritance in another 
world, yet if it will keep a man to prepare 
for it, claim interest in it, and if it can carry 
great works, many great and glorious works, 
as far as heaven-gates, then no marvel if 
abundance of people take this faith for the 
saving faith, and so fall short of heaven there- 
by. Alas, friends ! there are but few that can 
produce such for repentance ; and such faith, 
as yet you see, I have proved even reprobates 
have had in several ages of the Church. But — 

Thirdly. They that go to heaven are a pray- 
ing people, but a man may pray that shall not 
be saved. Pray ! he may pray daily ; yea, he 
may ask of God the ordinances of justice, 
and may take delight in approaching to God ; 
nay, further, such souls may, as it were, cover 
the altar of the Lord with tears, with weeping 
and crying out. 

Fourthly. Do God's people keep holy fasts ? 
They that are not his people may keep fasts 
also, may keep fasts often, even twice a week : 
"The Pharisee stood and prayed thus with 
himself : God, I thank thee that I am not as 
other men are, extortioners, unjust, adulterers, 
or even as this publican : I fast twice a week, 
I give tithes of all that I possess." I might 
enlarge upon things, but I intend but a little 



734 



BUNYAN'S COMPLETE WORKS. 



book. I do not question but many Balaamites 
will appear before the judgment-seat to con- 
demnation — men that have had visions of God, 
and that knew the knowledge of the Most 
High ; men that have had the Spirit of God 
come upon them, and that have by that been 
made other men; yet these shall go to the 
generations of their fathers, they shall never 
see light. 

I read of some men whose excellency in re- 
ligion mounts up to the heavens, and their 
heads reach unto the clouds, who yet shall 
perish for ever like their own dung, and he 
that in this world hath seen them shall say at 
the judgment, Where are they? There will 
be many a one that were gallant professors in 
this world wanting among the saved in the day 
of Christ's coming; yea, many whose damna- 
tion was never dreamed of. Which of the twelve 
ever thought that Judas would have proved a 
devil? Nay, when Christ suggested that one 
among them was naught, they each were more 
afraid of themselves than of him. Who ques- 
tioned the salvation of the foolish virgins? 
The wise ones did not; they gave them the 
privilege of communion with themselves. The 
discerning of the heart and the infallible proof 
of the truth of saving grace is reserved to the 
judgment of Jesus Christ at his coming ; the 
Church and best of saints sometimes hit and 
sometimes miss in their judgments about this 
matter; and the cause of our missing in our 
judgment is — 1. Partly, because we cannot in- 
fallibly, at all times, distinguish grace that 
saveth from that which doth but appear to do 
so. 2. Partly also because some men have the 
art to give right names to wrong things. 3. 
And partly because we, being commanded to 
receive him that is weak, are afraid to exclude 
the least Christian, by which means hypocrites 
creep into the churches ; but what saith the 
Scripture? — "I the Lord search the heart, I 
try the reins." And again, " All the churches 
shall know that I am He that searches the 
reins and hearts, and I will give to every one 
of you according to your works." To this 
Searcher of hearts is the time of infallible dis- 
cerning reserved, and then you shall see how 
far grace that is not saving hath gone, and also 
how few will be saved indeed. The Lord 
awaken poor sinners by these warnings and 
cautions ! 

I come now to make some brief use and ap- 
plication of the whole; and my first word 
shall be to the open profane. Poor sinner, 
thou readest here that but a few will be saved 



— that many that expect heaven will go with- 
out heaven. What sayest thou to this, poor 
sinner ? Let me say it over again. There are 
but few to be saved, but very few ; let me add, 
but few professors, but few eminent professors. 
What sayest thou now, sinner? If judgment 
begins at the house of God, what will the end 
of them be that obey not the Gospel of God? 
This is Peter's question : canst thou answer it, 
sinner? Yea, I say again, if judgment must 
begin at them, will it not make thee think, 
What shall become of me ? And I add, when 
thou shalt see the stars of heaven to tumble 
down to hell, canst thou think that such a 
muck-heap of sin as thou art shall be lifted up 
to heaven ? Peter asks thee another question — 
to wit: "If the righteous scarcely be saved, 
where shall the ungodly and sinners appear?" 
Canst thou answer this question, sinner ? Stand 
among the righteous thou mayest not : " The 
ungodly shall not stand in the judgment, nor 
sinners in the congregation of the righteous." 
Stand among the wicked thou then wilt not 
dare to do: where wilt thou appear, sinner? 
To stand among the hypocrites will avail thee 
nothing: "The hypocrite shall not come be- 
fore him" — that is, with acceptance — " but shall 
perish." Because it concerns thee much, let 
me over with it again. When thou shalt see 
less sinners than thou art bound up by angels 
in bundles to burn them, where wilt thou ap- 
pear, sinner? Thou mayest wish thyself 
another man, but that will not help thee, sin- 
ner; thou mayest wish, Would I had been 
converted in time ! but that will not help thee 
neither. And if, like the wife of Jeroboam, 
thou should feign thyself to be another wo- 
man, the Prophet, the Lord Jesus, would soon 
find thee out. What wilt thou do, poor sin- 
ner ? Heavy tidings, heavy tidings, will attend 
thee except thou repent, poor sinner ! Oh the 
dreadful state of a poor sinner, of an open 
profane sinner! Everybody that hath but 
common sense knows that this man is in the 
broad way to death, yet he laughs at his own 
damnation. 

Shall I come to particulars, with thee? 

1. Poor unclean sinner, the harlot's house is 
the way to hell, going down to the chambers 
of death. 

2. Poor swearing and thievish sinner, God 
hath prepared the curse that every one that 
stealeth shall be cut off as on this side, accord- 
ing to it; and every one that sweareth shall be 
cut off on that side, according to it. 

3. Poor drunken sinner, what shall I say to 



THE STRAIT GATE. 



735 



thee? "Woe to the drunkards of Ephraim, 
woe to them that are mighty to drink wine, 
and men of strong drink! they shall not in- 
herit the kingdom of heaven." 

4. Poor covetous, worldly man, God's word 
says "that the covetous the Lord abhorreth; 
that the covetous man is an idolater; and that 
the covetous shall not inherit the kingdom of 
God." 

5. And thou, liar, what wilt thou do? "All 
liars shall have their part in the lake that 
burnetii with fire and brimstone." 

I shall not enlarge ; poor sinner, let no man 
deceive thee, for because of these things cometh 
the wrath of God upon the children of disobe- 
dience. I will therefore give thee a short call 
and so leave thee. 

Sinner, awake ; yea, I say unto thee, Awake ! 
Sin lieth at thy door, and God's axe lieth at 
thy root, and hell-fire is right underneath thee : 
I say again, Awake! "Every tree therefore 
that bringeth not forth good fruit is hewn 
down and cast into the fire." 

Poor sinner, awake! Eternity is coming, 
and his Son: they are both coming to judge 
the world. Awake! art yet asleep, poor sin- 
ner? Let me set the trumpet to thine ear 
once again. The heavens will be shortly on a 
burning flame, the earth and the works thereof 
shall be burned up, and then wicked men shall 
go into perdition : dost thou hear this, sinner? 
Hark again! The sweet morsels of sins will 
then be fled and gone, and the bitter, burning 
fruits of them only left. 

What sayest thou now, sinner? Canst thou 
drink hell-fire? will the wrath of God be a 
pleasant dish to thy taste? This must be thine 
every day's meat and drink in hell, sinner. 

I will yet propound to thee God's ponderous 
question, and then for this time leave thee: 
"Can thine heart endure or can thine hands 
be strong in the day that I shall deal with 
thee, saith the Lord?" What sayest thou? 
wilt thou answer this question now or wilt 
thou take time to do it? or wilt thou be des- 
perate and venture all? And let me put this 
text in thine ear to keep it open, and so the 
Lord have mercy upon thee: "Upon the 
wicked shall the Lord rain snares, fire and 
brimstone, and an horrible tempest; this shall 
be the portion of their cup." 

Secondly. My second word is to them that 
are upon the potter's wheel, concerning whom 
we know not as yet whether their convictions 
and awakenings will end in conversion or no; 
several things I shall say to you, both to 



further your convictions and to caution you 
from staying anywhere below or short of sav- 
ing grace. 

1. Eemember that but few shall be saved, 
and if God should count thee worthy to be 
one of that few, what a mercy would that be ! 
2. Be thankful therefore for convictions ; con- 
version begins at conviction, though all con- 
viction doth not end in conversion. It is a 
great mercy to be convinced that we are sin- 
ners and that we need a Saviour; count it 
therefore a mercy; and that thy convictions 
may end in conversion, do thou — 

1. Take heed of stifling of them ; it is the 
way of poor sinners to look upon convictions 
as things that are hurtful, and therefore they 
use to shun the awakening ministry and to 
check a convincing conscience. Such poor 
sinners are much like to the wanton boy that 
stands at the maid's elbow to blow out her 
candle as fast as she lights it at the fire. Con- 
vinced sinner, God lighteth thy candle, and 
thou puttest it out ; God lights it again, and 
thou puttest it out, ("yea, how oft is the candle 
of the wicked put out !" ) At last God resolveth 
he will light thy candle no more; and then, 
like the Egyptians, you dwell all your days in 
darkness, and never see light more but by the 
light of hell-fire; wherefore give glory to God, 
and if he awakens thy conscience quench not 
thy convictions. "Do it (saith the prophet) 
before he cause darkness, and before your feet 
stumble upon the dark mountains, and he turn 
your convictions into the shadow of death and 
make them gross darkness." 

1. Be willing to see the worst of thy condi- 
tion ; it is better to see it here than in hell, for 
thou must see thy misery here or there. 2. 
Beware of little sins ; they will make way for 
great ones, and they again will make way for 
bigger, upon which God's wrath will follow ; 
and then may thy latter end be worse than thy 
beginning. 3. Take heed of bad company and 
evil communication, for that will corrupt good 
manners. God saith evil company will turn 
thee away from following him, and will tempt 
thee to serve other gods, devils : " So the anger 
of the Lord will be kindled against thee and 
destroy thee suddenly." 4. Beware of such a 
thought as bids thee delay repentance, for that 
is damnable. 5. Beware of taking example 
by some poor carnal professor, whose religion 
lies in the tip of his tongue. Beware, I say, 
of the man whose head swims with notions, 
but his life is among the unclean. " He that 
walketh with wise men shall be wise, but a 



736 



BUNYAN'S COMPLETE WORKS. 



companion of fools shall be destroyed." 6. 
Give thyself much to the word, and prayer, 
and good conference. 7. Labour to see the sin 
that cleaveth to the best of thy performances, 
and know that all is nothing if thou art not 
found in Jesus Christ. 8. Keep in remem- 
brance that God's eye is upon thy heart and 
upon all thy ways : " Can any hide himself in 
secret places that I should not see him ? saith 
the Lord ; do not I fill heaven and earth ? saith 
the Lord." 9. Be often meditating upon death 
and judgment. 10. Be often thinking what a 
dreadful end sinners that have neglected Christ 
will make at that day of death and judgment. 
11. Put thyself often, in thy thoughts, before 
Christ's judgment-seat in thy sins, and con- 
sider with thyself, Were I now before my 
Judge how should I look, how should I shake 
and tremble ! 12. Be often thinking of them 
that are now in hell past all mercy : I say, be 
often thinking of them, thus : 

1. They were once in the world, as I now 
am. 2. They once took delight in sin, as I 
have done. 3. They once neglected repent- 
ance, as Satan would have me do. 4. But 
now they are gone, now they are in hell, now 
the pit hath shut her mouth upon them. 

Thou mayest also double thy thoughts of the 
damned, thus : 

1. If these poor creatures were in the world 
again, would they sin as they did before? 
would they neglect salvation as they did be- 
fore ? 2. If they had sermons, as I have ; if 
they had the Bible, as I have; if they had 
good company, as I have, — yea, if they had a 
day of grace, as I have, would they neglect it 
as they did before ? Sinner, couldst thou soberly 
think of these things, they might help (God 
blessing them) to awaken thee, and to keep 
thee awake to repentance — to the repentance 
that is to salvation, never to be repented of. 

Objection. But you have said, Few shall be 
saved, and some that go a great way yet are 
not saved. At this therefore I am even dis- 
couraged and awakened : I think I had as good 
go no further ; I am indeed under conviction, 
but I may perish, and if I go on in my sins I 
can but perish ; and it is ten, twenty, an hun- 
dred to one if I be saved should I be never so 
earnest for heaven. 

Answer. That few will be saved must needs 
be a truth, for Christ hath said it ; that many 
go far and come short of heaven is as true, 
being testified by the same hand; but what 
then ? Why, then had I as good never seek. 
Who told thee so ? Must nobody seek because 



few are saved? This is just contrary to the 
text, that bids us therefore strive, strive to 
enter in, because the gate is strait, and because 
many will seek to enter in, and shall not be 
able. But why go back again, seeing that is 
the next way to hell ? Never go over hedge 
and ditch to hell. If I must needs go thither, 
I will go the farthest way about. But who can 
tell, though there should not be saved so many 
as there shall, but thou mayest be one of that 
few? They that miss of life perish because 
they will not let go their sins, or because they 
take up in profession short of the saving faith 
of the Gospel. They perish, I say, because 
they are content with such things as will not 
prove graces of a saving nature when they 
come to be tried in the fire; otherwise the 
promise is free, and full, and everlasting: 
" Him that cometh to me (says Christ) I will 
in nowise cast thee out, for God so loved the 
world that he gave his only-begotten Son, that 
whosoever believeth in him might not perish, 
but have everlasting life." Wherefore let not 
this thought, Few shall be saved, weaken thy 
heart, but let it cause thee to mend thy pace, 
to mend thy cries, to look well to thy grounds 
for heaven ; let it make thee fly faster from sin 
to Christ; let it keep thee awake and out of 
carnal security, and thou mayest be saved. 

Thirdly. My third word is to professors. 
Sirs, give me leave to set my trumpet to your 
ears again a little. When every man hath put 
in all the claim they can for heaven, but few 
will have it for their inheritance — I mean but 
few professors, for so the text intendeth, and 
so I have also proved : " For many, I say unto 
you, will seek to enter in, and shall not be 
able." 

Let me therefore a little expostulate the 
matter with you, O ye thousands of professors ! 

1. I begin with you whose religion lieth only 
in your tongues ; I mean you who are little or 
nothing known from the rest of the rabble of 
the world, only you can talk better than they. 
Hear me a word or two : " If I speak with the 
tongue of men and angels, and have not charity, 
(that is, love to God, and Christ, and saints, 
and holiness,) I am nothing," no child of God, 
and so have nothing to do with heaven. A 
prating tongue will not unlock the gates of 
heaven nor blind the eyes of thy Judge ; look 
to it: "The wise in heart will receive com- 
mandments, but a prating fool shall fall." 

2. Covetous professor, thou that makest a 
gain of religion, that usest thy profession to 
bring grist to thy mill, look to it also : gain is 



THE STRAIT GATE. 



737 



not godliness. Jndas's religion lay much in 
the bag, but his soul is now burning in hell. 
All covetousness is idolatry ; but what is that, 
or what will you call it, when men are relig- 
ious for filthy lucre's sake ? 

3. Wanton professors, I have a word for you : 
I mean you that can tell how to misplead 
Scripture, to maintain your pride, your ban- 
queting, and abominable idolatry. Read what 
Peter says : You are the snare and damnation 
of others ; " you allure through the lust of the 
flesh, through much wantonness, those that 
were clean escaped from them who live in 
error." Besides, the Holy Ghost hath a great 
deal against you for your feastings, and eating 
without fear, not for health, but gluttony. 
Farther, Peter says, " that you that count it 
pleasure to riot in the daytime are spots and 
blemishes, sporting yourselves with your own 
deceivings." And let me ask, Did God give 
his word to justify your wickedness? or doth 
grace teach you to plead for the flesh or the 
making provision for the lusts thereof? Of 
these also are they that feed their bodies to 
strengthen their lusts, under pretence of 
strengthening frail nature. But pray remem- 
ber the text: "Many, I say unto you, will 
seek to enter in, and shall not be able." 

4. I come next to the opinionist : I mean to 
him whose religion lieth in some circumstan- 
tials of religion ; with this sort this kingdom 
swarms at this day. These think all out of the 
way that are not of their mode, when them- 
selves may be out of the way in the midst of 
their zeal for their opinions. Pray do you also 
observe the text : " Many, I say unto you, 
will seek to enter in, and shall not be able." 

5. Neither is the formalist exempted from 
this number. He is a man that hath lost all 
but the shell of religion ; he is hot indeed for 
his form, and no marvel, for that is his all to 
contend for ; but his form being without the 
power and spirit of godliness, it will leave him 
in his sins ; nay, he standeth now in them in 
the sight of God, and is one of the many that 
" will seek to enter in, and shall not be able." 

6. The legalist comes next, even him that 
hath no life but what he makes out of his du- 
ties. This man hath chosen to stand and fall 
by Moses, who is the condemner of the world : 
" There is one that accuseth you, even Moses, 
in whom ye trust." 

7. There is, in the next place, the libertine, 
he that pretendeth to be against forms and 
duties as things that gender to bondage, ne- 
glecting the order of God. This man pretends 

47 



to pray always, but under that pretence prays 
not at all ; he pretends to keep every day a 
Sabbath, but this pretence serves him only to 
cast off all set times for the worship of God. 
This is also one of the many that " will seek to 
enter in, and shall not be able." 

8. There is the temporizing latitudinarian ; 
he is a man that hath no God but his belly, 
nor any religion but that by which his belly is 
worshipped. His religion is always like the 
times, turning this way and that way, like the 
cock on the steeple ; neither hath he any con- 
science but a benumbed and seared one, and is 
next door to a downright atheist ; and also is 
one of the many that " will seek to enter in, 
and shall not be able." 

9. There is also the wilfully ignorant pro- 
fessor, or him that is afraid to know more for 
fear of the cross. He is for picking and choos- 
ing of truth, and loveth not to hazard his all 
for that worthy name by which he would be 
called. When he is at any time overset by 
arguments or awakenings of conscience he 
uses to heal all by, I was not brought up in 
this faith, as if it were unlawful for Christians 
to know more than hath been taught them at 
first conversion. There are many Scriptures 
that lie against this man as the mouths of 
great guns, and he is one of the many that 
" will seek to enter in, and shall not be able." 

10. We will add to all these the professor 
that would prove himself a Christian by com- 
paring himself with others, instead of compar- 
ing himself with the word of God. This man 
comforts himself because he is as holy as such 
and such ; he also knows as much as that old 
professor, and then concludes he shall go to 
heaven; as if he certainly knew that those 
with whom he compareth himself would be 
undoubtedly saved. But how if he should be 
mistaken ? nay, may they not both fall short ? 
But to be sure he is in the wrong that hath 
made the comparison, and a wrong foundation 
will not stand in the day of judgment. This 
man therefore is one of the many that " will 
seek to enter in, and shall not be able." 

11. There is yet another professor, and he 
is for God and for Baal too ; he can be any- 
thing for any company ; he can throw stones 
with both hands ; his religion alters as fast as 
his company ; he is a frog of Egypt, and can 
live in the water and out of the water ; he can 
live in religious company and again as well 
out. Nothing that is disorderly comes amiss 
to him ; he will hold with the hare and run 
with the hound; he carries fire in one hand 



738 



BUNYAN'S COMPLETE WORKS. 



and water in the other ; he is a very anything 
but what he should be ; this is also one of the 
many that " will seek to enter in, and shall not 
be able." 

12. There is also that free-willer who denies 
to the Holy Ghost the sole work in conversion ; 
and that Socinian, who denieth to Christ that 
he hath made to God satisfaction for sin ; and 
that Quaker, who takes from Christ the two 
natures in his person ; and I might add as 
many more, touching whose damnation (they 
dying as they are) the Scripture is plain. 
These " will seek to enter in, and shall not be 
able." 

But, fourthly. If it be so, what a strange 
disappointment will many professors meet 
with at the day of judgment ! I speak not now 
to the open profane ; everybody, as I have said, 
that hath but common understanding between 
good and evil, knows that they are in the 
broad way to hell and damnation, and they 
must needs come thither ; nothing can hinder 
it but repentance unto salvation, except God 
should prove a liar to save them, and it is hard 
venturing of that. 

Neither is it amiss if we take notice of the 
examples that are briefly mentioned in the 
Scriptures concerning professors that have 
miscarried. 

1. Judas perished from among the apostles. 
2. Demas, as I think, perished from among the 
evangelists. 3. Diotrephes, from among the 
ministers or them in office in the Church. 4. 
And as for Christian professors, they have 
fallen by heaps and almost by whole churches. 
5. Let us add to these that the things men- 
tioned in the Scriptures about these matters 
are but brief hints and items of what is after- 
wards to happen ; as the apostle said, " Some 
men's sins are open beforehand, going before 
to judgment; and some men they follow after." 
So that, fellow-professors, let us fear lest a 
promise being left us of entering into this rest, 
any of us should seem to come short of it. Oh 
to come short ! nothing kills it, nothing will 
burn like it. I intend not discouragements, 
but awakenings; the churches have need of 
awakening, and so have all professors. Do 
not despise me, therefore, but hear me over 
again. What a strange disappointment will 
many professors meet with at the day of God 
Almighty ! — a disappointment, I say, and that 
as to several things : 

1. They will look to escape hell, and yet 
fall just into the mouth of hell : what a disap- 
pointment will here be! 2. They will look 



for heaven, but the gate of heaven will be 
shut against them: what a disappointment 
is here! 3. They will expect that Christ 
should have compassion for them, but will 
find that he hath shut up all bowels of com- 
passion from them : what a disappointment is 
here ! 

Again, fifthly. As this disappointment will 
be fearful, so certainly it will be very full of 
amazement. 

1. Will it not amaze them to be unexpect- 
edly excluded from life and salvation ? Will 
it not be amazing to them to see their own 
madness and folly, while they consider how 
they have dallied with their own souls, and 
took lightly for granted that they had that 
grace that would save them, but hath left 
them in a damnable state ? 3. Will they not 
also be amazed, one at another, while they 
remember how in their lifetime they counted 
themselves fellow-heirs of life ? To allude to 
that of the prophet, " They shall be amazed 
one of another, their faces shall be as flames." 
4. Will it not. be amazing to some of the 
damned themselves to see some come to hell 
that then they shall see come thither? — to see 
preachers of the word, professors of the word, 
practisers in the word to come thither ? What 
wondering was there among them at the fall 
of the king of Babylon, since he thought to 
have swallowed up all, because he was run 
down by the Medes and Persians ! " How art 
thou fallen from heaven, Lucifer, son of the 
morning ! How art thou cut down to the 
ground that didst weaken the nations!" If 
such a thing as this will with amazement sur- 
prise the damned, what an amazement will it 
be to them to see such a one as he, whose 
head reached to the clouds — to see him come 
down to the pit and perish for ever like his 
own dung ! " Hell from beneath is moved for 
thee, to meet thee at thy coming ; it stirreth 
up the dead for thee, even all the chief ones 
of the earth." They that see thee shall nar- 
rowly look upon thee and consider thee, say- 
ing, Is this the man? Is this he that pro- 
fessed, and disputed, and forsook us? but 
now he is come to us again. Is this he 
that separated from us ? but now is he fallen 
with us, into the same eternal damnation 
with us ! 

Sixthly. Yet again one word more, if I 
may awaken professors : 1. Consider, though 
the poor carnal world shall certainly perish, 
yet they will want these things to aggra- 
vate their sorrow which thou wilt meet with 



THE STRAIT GATE. 



739 



in every thought that thou wilt have of the 
condition thou wast in when thou wast in the 
world : 

1. They will not have a profession to bite 
them when they come thither. 2. They will 
not have a taste of a lost heaven to bite them 
when they come thither. 3. They will not 
have the thoughts of, I was almost at heaven, 
to bite them when they come thither. 4. 
They will not have the thoughts of how they 
cheated saints, ministers, churches, to bite 
them when they come thither. 5. They will 
not have the dying thoughts of false faith, 
false hope, false repentance, and false holiness 
to bite them when they come thither : I was 
at the gates of heaven, I looked into heaven, I 
thought I should have entered into heaven. 
Oh how will these things sting ! They will, 
if I may call them so, be the sting of the 
sting of death in hell-fire. 

Seventhly. Give me leave now in a word to 
give you a little advice. 

1. Dost thou love thine own soul? Then 
pray to Jesus Christ for an awakened heart — 
for an heart so awakened with all the things 
of another world that thou mayest be allured 



to Jesus Christ. 2. When thou comest there 
beg again for more awakenings about sin, hell, 
grace, and about the righteousness of Christ. 
3. Cry also for a spirit of discerning, that thou 
mayest know that which is saving grace in- 
deed. 4. Above all studies apply thyself to the 
study of those things that show thee the evil 
of sin, the shortness of man's life, and which 
is the way to be saved. 5. Keep company 
with the most godly among professors. 6. 
When thou nearest what the nature of true 
grace is, defer not to ask thine own heart if 
this grace be there. And here take heed — 

1. That the preacher himself be sound and 
of good life. 2. That thou takest not seeming 
graces for real ones, nor seeming fruits for 
real fruits. 3. Take heed that a sin in thy 
life goes not unrepented of, for that will make 
a flaw in thine evidence, a wound in thy con- 
science, and a breach in thy peace; and a 
hundred to one if at last it doth not drive all 
the grace in thee into so dark a corner of thy 
heart that thou shalt not be able, for a time, 
by all the torches that are burning in the Gos- 
pel, to find it out to thine own comfort and 
consolation. 



THE HEAVENLY FOOTMAN; 



OR, 

A DESCRIPTION OF THE MAN THAT GETS TO HEAVEN: 

TOGETHER WITH THE WAY HE RUNS IN, THE MARKS HE GOES BY; ALSO SOME DIREC- 
TIONS HOW TO RUN SO AS TO OBTAIN. 

And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life ; look not 
behind thee, neither stay thou in all the plain. Escape to the mountain, lest thou be consumed. — Gen. xix. 17. 



AN EPISTLE TO ALL THE SLOTHFUL AND CAEELESS PEOPLE. 



Friends : 

Solomon saith, "that the desire of the sloth- 
ful killeth him;" and if so, what will sloth- 
fulness itself do to those that entertain it? 
The proverb is, " He that sleepeth in harvest 
is a son that causeth shame ; •■ and this I dare 
be bold to say : no greater shame can befall a 
man than to see that he hath fooled away his 
soul and sinned away eternal life. And I am 
sure this is the next way to do it — namely, to 
be slothful ; slothful, I say, in the work of sal- 
vation. The vineyard of the slothful man, in 
reference to the things of this life, is not fuller 
of briers, nettles, and stinking weeds than he 
that is slothful for heaven hath his heart full 
of heart-choking and soul-damning sin. 

Slothfulness hath these two evils : first, to 
neglect the time in which it should be getting 
of heaven ; and by that means doth, in the 
second place, bring in untimely repentance. 
I will warrant you that he who should lose his 
soul in this world through slothfulness will 
have no cause to be glad thereat when he 
comes to hell. 

Slothfulness is usually accompanied with 
carelessness, and carelessness is for the most 
part begotten by senselessness, and senseless- 
ness doth again put fresh strength into sloth- 
fulness, and by this means the soul is left 
remediless. 

Slothfulness shutteth out Christ, slothfulness 
shameth the soul. 

Slothfulness is condemned even by the fee- 
blest of all creatures. " Go to the ant, thou 



sluggard; consider her ways and be wise." 
" The sluggard will not plough by reason of 
the cold, (that is, he will not break up the 
fallow ground of his heart, because there must 
be some pains taken by him that will do it ; ) 
therefore he shall beg in harvest," (that is, 
when the saints of God shall have their glori- 
ous heaven and happiness given to them ;) but 
the sluggard shall have nothing — that is, be 
never the better for his crying for mercy, ac- 
cording to that in Matt. xxv. 10, 11, 12. 

If you would know a sluggard in the things 
of heaven, compare him with one that is 
slothful in the things of this world ; as — 

1. He that is slothful is loth to set about the 
work he should follow ; so is he that is sloth- 
ful for heaven. 

2. He that is slothful is one that is willing 
to make delays ; so is he that is slothful for 
heaven. 

3. He that is a sluggard, any small matter 
that cometh in between he will make it a suf- 
ficient excuse to keep him off from playing his 
works ; so it is also with him that is slothful 
for heaven. 

4. He that is slothful doth his work by the 
halves; and so it is with him that is slothful 
for heaven. He may almost, but he shall 
never altogether, obtain perfection of deliver- 
ance from hell; he may almost, but he shall 
never (without he mend) altogether, be a 
saint. 

5. They that are slothful do usually lose the 
season in which things are to be done; and 

741 



742 



BUNYAN'S COMPLETE WORKS. 



thus it is also with them that are slothful for 
heaven ; they miss the seasons of grace. And 
therefore, 

6. They that are slothful have seldom or 
never good fruit ; so also it will be with the 
soul-sluggard. 

7. They that are slothful, they are chid for 
the same ; so also will Christ deal with those 
that are not active for him. Thou wicked or 
slothful servant ! out of thine own mouth will 
I judge thee ; thou saidst I was thus and thus ; 
wherefore then gavest not thou my money to 
the bank ? &c. Take the unprofitable servant 
and cast him into utter darkness, where shall 
be weeping and gnashing of teeth. 

1. What shall I say ? Time runs, and will ye 
be slothful? 

2. Much of your lives are past, and will you 
be slothful? 

3. Your souls are worth a thousand worlds, 
and will you be slothful ? 

4. The day of death and judgment is at the 
door, and will you be slothful ? 

5. The curse of God hangs over your heads, 
and will you be slothful ? 

6. Besides, the devils are earnest, laborious, 
and seek by all means, every day, by every sin, 
to keep you out of heaven and hinder you of 
salvation ; and will you be slothful ? 

7. Also your neighbours are diligent for 
things that will perish, and will you be sloth- 
ful for things that will endure for ever ? 

8. Would you be willing to be damned for 
slothfulness ? 

9. Would you be willing the angels of God 
should neglect to fetch your souls away to 
heaven when you lie a-dying, and the devils 
stand by ready to scramble for them ? 

10. Was Christ slothful in the work of your 
redemption ? 

11. Are his ministers slothful in tendering 
this unto you? 

12. And lastly. If all this will not move, I 
tell you God will not be slothful or negligent 
to damn you, (whose damnation now of a long 
time slumbereth not,) the devils will not ne- 
glect to fetch thee, nor hell neglect to shut its 
mouth upon thee. 

Sluggard, art thou asleep still? Art thou 
resolved to sleep the sleep of death? Will 
neither tidings from heaven nor hell awake 
thee ? Wilt thou say still, Yet a little sleep, a 
little slumber, and a little folding of the arms 
to sleep ? Wilt thou yet turn thyself in thy 
sloth as the door is turned upon the hinges ? 
Oh that I was one that was skilful in lamenta- 



tion, and had but a yearning heart towards 
thee, how would I pity thee ! How would I 
bemoan thee ! Oh that I could, with Jeremiah, 
let my eyes run down with rivers of waters for 
thee! Poor soul, lost soul, dying soul, what a 
hard heart have I that I cannot mourn for 
thee ! If thou shouldst lose but a limb, a child, 
or a friend, it would not be so much, but, poor 
man, it is thy soul ; if it was to lie in hell but 
for a day, but for a year, nay, ten thousand 
years, it would (in comparison) be nothing; 
but oh it is for ever ! Oh this cutting ever ! 
What a soul-amazing word will that be which 
saith, " Depart from me, ye cursed, into evee- 
lasting fire I" &c. 

Objection. But if I should set in and run as 
you would have me, then I must run from all 
my friends, for none of them are running that 
way. 

Answer. And if thou dost thou wilt run into 
the bosom of Christ and of God, and then what 
harm will that do thee ? 

Objection. But if I run this way, then I must 
run from all my sins. 

Answer. That is true, indeed, yet if thou dost 
not, thou wilt run into hell -fire. 

Objection. But if I run this way I shall be 
hated, and lose the love of my friends and re- 
lations, and of those that I expect benefit from 
or have reliance on, and I shall be mocked of 
all my neighbours. 

Answer. And if thou dost not, thou art sure 
to lose the love and favour of God and Christ, 
the benefits of heaven and glory, and be 
mocked of God for thy folly, (" I will laugh at 
your calamities, and mock when your fear 
cometh;") and if thou wouldst not be hated 
and mocked, then take heed thou, by thy folly, 
dost not procure the displeasure and mockings 
of the great God; for his mocks and hatred 
will be terrible, because they will fall upon 
thee in terrible times, even when tribulation 
and anguish taketh hold on thee ; which will 
be when death and judgment comes, when all 
the men in the earth and all the angels in 
heaven cannot help thee. 

Objection. But surely I may begin this time 
enough a year or two hence, may I not ? 

Answer. First. Hast thou any lease of thy 
life? Did ever God tell thee thou shalt live 
half a year or two months longer? Nay, it 
may be thou mayest not live so long. And 
therefore, 

Secondly. Wilt thou be so sottish and un- 
wise as to venture thy soul upon a little uncer- 
tain time? 



THE HEAVENLY FOOTMAN. 



743 



Thirdly. Dost thou know whether the day 
of grace will last a week longer or no ? For 
the day of grace is past with some before their 
life is ended ; and if it should be so with thee, 
wouldst thou not say, Oh that I had begun to 
run before the day of grace had been past and 
the gates of heaven shut against me ! But, 

Fourthly. If thou shouldst see any of thy 
neighbours neglect the making sure of either 
house or land to themselves if they had it prof- 
fered to them, saying, Time enough hereafter, 
when the time is uncertain, and besides, they 
do not know whether ever it will be proffered 
to them again or no — I say, wouldst thou not 
then call them fools? And if so, then dost 
thou think that thou art a wise man to let thy 
immortal soul hang over hell by a thread of 
uncertain time, which may soon be cut asunder 
by death? 

But, to speak plainly, all these are the words 



of a slothful spirit. Arise, man ! be slothful no 
longer; set foot, and heart, and all into the 
way of God, and run ; the crown is at the end 
of the race; there also standeth the loving 
Forerunner, even Jesus, who hath prepared 
heavenly provision to make thy soul welcome, 
and he will give it thee with a willinger heart 
than ever thou canst desire it of him. Oh 
therefore do not delay the time any longer, but 
put into practice the words of the men of Dan 
to their brethren after they had seen the good- 
ness of the land of Canaan: "Arise," (say 
they, &c.,) " for we have seen the land, and be- 
hold it is very good," and ye are still, (or do 
you forbear running.) "Be not slothful to 
go and to enter to possess the land." Fare- 
well. 

I wish our souls may meet with comfort at 
the journey's end ! 

JOHN BUNYAN. 



THE HEAVENLY FOOTMAN; 



A DESCRIPTION OF THE MAN THAT GETS TO HEAVEN. 

So run that ye may obtain. — 1 Cor. ix. 24. 



Heaven and happiness is that which every- 
one desireth, insomuch that wicked Balaam 
could say, "Let me die the death of the 
righteous, and let my last end be like his ;" 
yet for all this there are but few that do ob- 
tain that ever-to-be-desired glory, insomuch 
that many eminent professors drop short of a 
welcome from God into this pleasant place. 
The apostle, therefore, because he did desire 
the salvation of the Corinthians to whom he 
writes this epistle, layeth them down in these 
words such counsel, which, if taken, would 
be for their help and advantage. 

First. Not to be wicked, and sit still and 
wish for heaven, but to run for it. 

Secondly. Not to content themselves with 
every kind of running, but, saith he, "So run 
that ye may obtain." As if he should say, 
Some, because they would not lose their souls, 
they begin to run betimes, they run apace, 
they run with patience, they run the right way : 
do you so run. Some run from both father 
and mother, friends and companions, and 
thus that they may have the crown : do you 
so run. Some run through temptations, afflic- 
tions, good report, evil report, that they may 
win the pearl : do you so run. " So run that 
ye may obtain," 

These words are taken from men's running 
for a wager — a very apt similitude to set before 
the eyes of the saints of the Lord. " Know 
you not that they which run in a race run 
all, but one obtains the prize? So run that 
ye may obtain." That is, do not only run, 
but be sure you win as well as run. " So run 
that ye may obtain." 

I shall not need to make any great ado in 
opening the words at this time, but shall 
rather lay down one doctrine that I do find 
744 



in them: and in prosecuting that I shall 
show you, in some measure, the scope of the 
words. 

The doctrine is this : They that will have 
heaven must run for it; I say, they that will 
have heaven, they must run for it. I beseech 
you to heed it well. " Know ye not that they 
which run in a race run all, but one obtaineth 
the prize?" So run ye. The prize is heaven, 
and if you will have it you must run for it. 
You have another Scripture for this in the 
12th of the Hebrews, the 1st, 2d, and 3d 
verses : " Wherefore, seeing also," saith the 
apostle, "that We are compassed about with 
so great a cloud of witnesses, let us lay aside 
every weight and the sin which doth so easily 
beset us, and let us run with patience the race 
that is set before us." And let us run, 
saith he. 

Again, saith Paul, "I so run, not as uncer- 
tainly : so fight I," &c. 

But before I go any farther. 

1. Fleeing. 

Observe, that this running is not an or- 
dinary or any sort of running, but it is to be 
understood of the swiftest sort of running; 
and therefore in the 6th of the Hebrews it is 
called a fleeing : "That we might have strong 
consolation, who have fled for refuge, to lay 
hold on the hope set before us." Mark who 
have fled. It is taken from the 20th of 
Joshua, concerning the man that was to flee 
to the city of refuge when the avenger of 
blood was hard at his heels to take vengeance 
on him for the offence he had committed ; 
therefore it is a running or fleeing for one's 
life — a running with all might and main, as 
we used to say. So run. 



THE HEAVENLY FOOTMAN. 



745 



2. Pressing. 

Secondly. This running in another place is 
called a pressing: " I press toward the mark;" 
which signifieth that they that will have 
heaven, they must not stick at any difficulties 
they meet with, but press, crowd, and thrust 
through all that may stand between heaven 
and their souls. So run. 

3. Continuing. 
This running is called in another place a 
continuing in the wag of life. "If you con- 
tinue in the faith, grounded and settled, and 
be not moved away from the hope of the 
Gospel of Christ." Not to run a little now 
and then, by fits and starts, or halfway or al- 
most thither, but to run for thy life, to run 
through all difficulties, and to continue therein 
to the end of the race, which must be to the 
end of thy life. " So run that ye may obtain." 
And the reasons for this point are these: 

1. Because all or every one that runneth 
doth not obtain the prize; there be many that 
do run, yea, and run far too, who yet miss of 
the crown that standeth at the end of the race. 
You know that all that run in a race do not 
obtain the victory : they all run, but one wins. 
And so it is here ; it is not every one that run- 
neth, nor every one that seeketh, nor every 
one that striveth for the mastery, that hath it. 
"Though a man do strive for the mastery," 
saith Paul, "yet he is not crowned unless he 
strive lawfully ;" that is, unless he so run and 
so strive as to have God's approbation. What ! 
do you think that every heavy-heeled professor 
will have heaven? What! every lazy one? 
every wanton and foolish professor, that will 
be stopped by any thing, kept back by any 
thing, that scarce runneth so fast heavenward 
as a snail creepeth on the ground? Nay, 
there are some professors that do not go on so 
fast in the way of God as a snail doth go on 
the wall, and yet these think that heaven and 
happiness is for them. But stay; there be 
many more that run than there be that ob- 
tain ; therefore he that will have heaven must 
run for it. 

2. Because you know that though a man do 
run, yet if he do not overcome or win as well 
as run, what will they be the better for their 
running? They will get nothing. You know 
the man that runneth, he doth do it that he 
may win the prize ; but if he doth not obtain 
it he doth lose his labour, spend his pains and 
time, and that to no purpose; I say, he getteth 
nothing. And ah! how many such runners 



will there be found in the day of judgment ! 
Even multitudes — multitudes that have run, 
yea, run so far as to come to heaven's gates, 
and not able to get any further, but there stand 
knocking when it is too late, crying, Lord, 
Lord! when they have nothing but rebukes 
for their pains. Depart from me; you come 
not here, you come too late, you run too lazy : 
the door is shut. " When once the Master of 
the house is risen up," saith Christ, "and hath 
shut to the door, and ye begin to stand with- 
out and knock, saying, Lord, Lord, open to us, 
I will say, I know you not; depart," &c. Oh, 
sad will the state of those be that run and 
miss ; therefore, if you will have heaven you 
must run for it, and " so run that ye may ob- 
tain." 

3. Because the way is long (I speak meta- 
phorically) and there is many a dirty step, 
many a high hill, much work to do, a wicked 
heart, world, and devil to overcome; I say 
there are many steps to be taken by those that 
intend to be saved by running or walking in 
the steps of that faith of our father Abraham. 
Out of Egypt thou must go through the Eed 
Sea; thou must run a long and tedious journey 
through the vast howling wilderness before 
thou come to the land of promise. 

4. They that will go to heaven must run for 
it, because, as the way is long, so the time in 
which they are to get to the end of it is very 
uncertain; the time present is the only time; 
thou hast no more time allotted thee than that 
thou now enjoy est: "Boast not thyself of to- 
morrow, for thou knowest not what a day may 
bring forth." Do not say, I have time enough 
to get to heaven seven years hence; for I tell 
thee the bell may toll for thee before seven 
days more be ended; and when death comes 
away thou must go, whether thou art provided 
or not ; and therefore look to it, make no de- 
lays ; it is not good dallying with things of so 
great concernment as the salvation or damna- 
tion of thy soul. You know he that hath a 
great way to go in a little time, and less by half 
than he thinks of, he had need to run for it. 

5. They that will have heaven must run for 
it, because the devil, the law, sin, death and 
hell follow them. There is never a poor soul 
that is going to heaven but the devil, the law, 
sin, death, and hell make after that soul. 
"The devil, your adversary, as a roaring lion, 
goeth about, seeking whom he may devour." 
And I will assure you the devil is nimble, he 
can run apace, he is light of foot, he hath over- 
taken many, he hath turned up their heels, 



746 



BUNYAN'S COMPLETE WORKS. 



and hath given them an everlasting fall. 
Also the law, that can shoot a great way ; have 
a care thou keep out of the reach of those 
great guns, the ten commandments. Hell also 
hath a wide mouth; it can stretch itself 
farther than you are aware of. And as the 
angel said to Lot, "Take heed, look not be- 
hind thee, neither tarry thou in all the plain," 
(that is, anywhere between this and heaven,) 
"lest thou be consumed," so say I to thee, 
Take heed, tarry not, lest either the devil, hell, 
death, or the fearful curses of the law of God 
do overtake thee and throw thee down in the 
midst of thy sins, so as never to rise and re- 
cover again. If this were well considered, 
then thou, as well as I, wouldst say, They that 
will have heaven must run for it. 

6. They that will go to heaven must run for 
it, because, perchance, the gates of heaven 
may shut shortly. Sometimes sinners have 
not heaven's gates' open to them so long as 
they suppose ; and if they be once shut against 
a man, they are so heavy that all the men in 
the world nor all the angels in heaven are not 
able to open them. " I shut, and no man can 
open," saith Christ. And how if thou shouldst 
come but one quarter of an hour too late ? I 
tell thee it will cost thee an eternity to bewail 
thy misery in. Francis Spira can tell thee 
what it is to stay till the gate of mercy be 
quite shut, or to run so lazily that they be 
shut before thou get within them. What ! to 
be shut out ! what ! out of heaven ! Sinner, 
rather than lose it run for it; yea, and "so run 
that thou mayest obtain." 

7. Lastly. Because if thou lose thou losest 
all, thou losest soul, God, Christ, heaven, ease, 
peace, &c. Besides, thou layest thyself open 
to all the shame, contempt, and reproach that 
either God, Christ, saints, the world, sin, the 
devil, and all can lay upon thee. As Christ 
saith of the foolish builder, so will I say of 
thee if thou be such a one who runs and miss- 
eth — I say, even all that go by will begin to 
mock at thee, saying, This man began to run 
well, but was not able to finish. But more of 
this anon. 

Question. But how should a poor soul do to 
run ? For this very thing is that which afflict- 
eth me sore, (as you say,) to think that I may 
run and yet fall short. Methinks to fall short 
at last, oh it fears me greatly ! Pray tell me, 
therefore, how I should run ? 

Answer. That thou mayst indeed be satis- 
fied in this particular, consider these following 
things : 



The First Direction. 

If thou wouldst so run as to obtain the king- 
dom of heaven, then be sure that thou get into 
the way that leadeth thither ; for it is a vain 
thing to think that ever thou shalt have the 
prize, though thou runnest never so fast, un- 
less thou art in the way that leads to it. Set 
the case that there should be a man in London 
that was to run to York for a wager; now 
though he run never so swiftly, yet if he run 
full south, he might run himself quickly out 
of breath and be never nearer the prize, but 
rather the farther off. Just so it is here ; it is 
not simply the runner, nor yet the hasty run- 
ner, that winneth the crown, unless he be in 
the way that leadeth thereto. I have observed, 
that little time which I have been a professor, 
that there is a great running to and fro, some 
this way and some that way ; yet it is to be 
feared most of them are out of the way, and 
then, though they run as swift as the eagle can 
fly, they are benefited nothing at all. 

Here is one runs a-quaking, another a-rant- 
ing; one again runs after the Baptism, and 
another after the Independency; here is one 
for Free-will, and another for Presbytery ; and 
yet, possibly, most of all these sects run quite 
the wrong way, and yet every one is for his 
life, his soul, either for heaven or hell. 

If thou now say, Which is the way ? I tell 
thee it is CHRIST, THE SON OF MAEY, 
THE SON OF GOD. Jesus saith, "I am the 
way, the truth, and the life ; no man cometh 
to the Father but by me." So then thy busi- 
ness is (if thou wouldst have salvation) to see 
if Christ be thine with all his benefits, whether 
he hath covered thee with his righteousness, 
whether he hath showed thee that thy sins are 
washed away with his heart-blood, whether 
thou art planted into him, and whether thou 
have faith in him, so as to make a life out of 
him and to confirm thee to him ; that is, such 
faith as to conclude that thou art righteous 
because Christ is thy righteousness, and so 
constrained to walk with him as the joy of thy 
heart because he saved thy soul. And for the 
Lord's sake take heed and do not deceive thy- 
self, and think thou art in the way upon too 
slight grounds ; for if thou miss of the way, 
thou wilt miss of the prize, and if thou miss 
of that, I am sure thou wilt lose thy soul, even 
that soul which is worth more than the whole 
world. 

But I have treated more largely on this in 
my book of the Two Covenants, and therefore 
shall pass it now ; only I beseech thee to have 



THE HEAVENLY FOOTMAN. 



747 



a care of thy soul, and that thou mayst so do 
take this counsel : 

Mistrust thy own strength and throw it 
away; down on thy knees in prayer to the 
Lord for the Spirit of truth ; search his word 
for direction ; flee seducers' company ; keep 
company with the soundest Christians that 
have most experience of Christ ; and be sure 
thou have a care of Quakers, Ranters, Free- 
willers ; also do not have too much company 
with some Anabaptists, though I go under that 
name myself. I tell thee this is such a serious 
matter, and I fear thou wilt so little regard it, 
that the thoughts of the worth of the thing 
and of thy too light regarding of it doth even 
make my heart ache whilst I am writing to 
thee. The Lord teach thee the way by his 
Spirit, and then I am sure thou wilt know it ! 
So run. 

Only, by the way, let me bid thee have a 
care of two things, and so I shall pass to the 
next thing : 

1. Have a care of relying on the outward 
obedience to any of God's commands, or think- 
ing thyself ever the better in the sight of God 
for that. 

2. Take heed of fetching peace for thy soul 
from any inherent righteousness. But if thou 
canst believe that thou art a sinner, so thou 
art justified freely by the love of God through 
the redemption that is in Christ; and that 
God for Christ's sake hath forgiven thee, not 
because he saw any thing done or to be done 
in or by thee to move him thereunto to do it ; 
for that is the right way; the Lord put thee 
into it and kept thee in it ! 

The Second Direction. 
As thou shouldst get into the way, so thou 
shouldst also be much in studying and musing 
on the way. You know men that would be 
expert in any thing, they are usually much in 
studying of that thing, and so likewise is it 
with those that quickly grow expert in any 
thing. This therefore thou shouldst do: let 
thy study be much exercised about Christ, who 
is the way — what he is, what he hath done, 
and why he is what he is, and why he hath 
done what is done ; as, why " he took upon 
him the form of a servant;" why he was 
" made in the likeness of man ;" why he cried ; 
why he died ; why he " bare the sins of the 
world ;" why he was made sin, and why he 
was made righteousness ; why he is in heaven 
in the nature of man, and what he doth there. 
Be much in musing and considering of these 



things; be thinking also enough of those 
places which thou must not come near, but 
leave some on this hand, and some on that 
hand ; as it is with those that travel into other 
countries, they must leave such a gate on this 
hand, and such a bush on that hand, and go by 
such a place, where standeth such a thing. 
Thus, therefore, you must do. " Avoid such 
things which are expressly forbidden in the 
word of God." " Withdraw thy foot far from 
her, and come not nigh the door of her house, 
for her steps take hold of hell, going down to 
the chambers of death." And so of every thing 
that is not in the way, have a care of it, that 
thou go not by it ; come not near it, have 
nothing to do with it. So run. 

The Third Direction. 
Not only thus, but in the next place thou 
must strip thyself of those things that may 
hang upon thee to the hindering of thee in 
the way to the kingdom of heaven, as covet- 
ousness, pride, lust, or whatsoever else thy 
heart may be inclined unto which may hinder 
thee in this heavenly race. Men that run for 
a wager, if they intend to win as well as run, 
they do not use to encumber themselves or 
carry those things about them that may be an 
hindrance to them in their running. " Every 
man that striveth for the mastery is temperate 
in all things ;" that is, he layeth aside every 
thing that would be any wise a disadvantage 
to him ; as saith the apostle, " Let us lay 
aside every weight, and the sin that doth so 
easily beset us, and let us run with patience 
the race that is set before us." It is but a 
vain thing to talk of going to heaven if thou 
let thy heart be encumbered with those things 
that would hinder. Would you not say that 
such a man would be in danger of losing, 
though he run, if he fill his pocket with 
stones, hang heavy garments on his shoulders, 
and great lumpish shoes on his feet ? So it is 
here; thou talkest of going to heaven, and 
yet fillest thy pocket with stones — i. e., fillest 
thy heart with this world, lettest that hang 
on thy shoulders, with its profits and pleas- 
ures. Alas, alas ! thou art widely mistaken : 
if thou intendest to win, thou must strip, 
thou must lay aside every weight, thou must 
be temperate in all things. Thou must so run. 

The Fourth Direction. 
Beware of by-paths ; take heed thou dost 
not run into those lanes which lead out of the 
way. There are crooked paths, paths in 



748 



BUNYAN'S COMPLETE WORKS. 



which men go astray, paths that lead to 
death and damnation, but take heed of all 
those. Some of them are dangerous because 
of practice, some because of opinion, but 
mind them not; mind the path before thee, 
look right before thee, turn neither to the 
right nor to the left, but let thine eyes look 
right on, even right before thee : " Ponder the 
path of thy feet, and let all thy ways be estab- 
lished." Turn not to the right hand nor to 
the left: "Eemove thy foot far from evil." 
This counsel being not so seriously taken as 
given is the reason of that starting from opin- 
ion to opinion, reeling this way and that way^ 
out of this lane into that lane, and so missing 
the way to the kingdom. Though the way to 
heaven be but one, yet there are many crooked 
lanes and by-paths shoot down upon it, as I 
may say. And again, notwithstanding the 
kingdom of heaven be the biggest city, yet 
usually those by-paths are most beaten, most 
travellers go those ways; and therefore the 
way to heaven is hard to be found, and as 
hard to be kept in by reason of these. Yet 
nevertheless it is in this case as it was with 
the harlot of Jericho; she had one scarlet 
thread tied in her window by which her 
house was known. So it is here : the scarlet 
streams of Christ's blood run throughout the 
way to the kingdom of heaven ; therefore 
mind that, see if thou do find the besprink- 
ling of the blood of Christ in the way, and if 
thou do, be of good cheer, thou art in the 
right way ; but have a care thou beguile not 
thyself with a fancy, for then thou mayest 
light into any lane or way; but that thou 
mayest not be mistaken, consider, though it 
seem never so pleasant, yet if thou do not find 
that in the very middle of the road there is 
written with the heart-blood of Christ that he 
came into the world to save sinners, and that 
we are justified though we are ungodly, shun 
that way, for this it is which the apostle 
meaneth when he saith, " We have boldness 
to enter into the holiest by the blood of Jesus, 
by a new and living way which he hath con- 
secrated for us, through the veil — that is to 
say, his flesh." How easy a matter is it in 
this our day for the devil to be too cunning 
for poor souls by calling his by-paths the way 
to the kingdom ! If such an opinion or fancy 
be but cried up by one or more, this inscrip- 
tion being set upon it by the devil, This is the 
way of God, how speedily, greedily, and by 
heaps do poor simple souls throw away them- 
selves upon it, especially if it be daubed over 



with a few external acts of morality, if so 
good ! But this is because men do not know 
painted by-paths from the plain way to the 
kingdom of heaven. They have not yet 
learned the true Christ, and what his right- 
eousness is, neither have they a sense of their 
own insufficiency ; but are bold, proud, pre- 
sumptuous, self-conceited. And therefore, 

The Fifth Direction. 
Do not thou be too much in looking too 
high in thy journey heavenwards. You know 
men that run a race do not use to stare and 
gaze this way and that, neither do they use to 
cast up their eyes too high, lest haply, through 
their too much gazing with their eyes after 
other things, they in the mean time stumble 
and catch a fall. The very same case is this : 
if thou gaze and stare after every opinion and 
way that comes into the world, also if thou be 
prying overmuch into God's secret decrees, or 
let thy heart too much entertain questions 
about some nice, foolish curiosities, thou may- 
est stumble and fall, as many hundreds in 
England have done, both in ranting and 
quakery, to their own eternal overthrow, with- 
out the marvellous operation of God's grace 
be suddenly stretched forth to bring them 
back again. Take heed, therefore ; follow not 
that proud, lofty spirit that, devil-like, can- 
not be content with his own station. David 
was of excellent spirit where he saith, " Lord, 
my heart is not haughty nor mine eyes lofty, 
neither do I exercise myself in great matters 
or things too high for me. Surely I have be- 
haved and quieted myself as a child that is 
weaned of his mother. My soul is even as a 
weaned child." Do thou so run. 

The Sixth Direction. 
Take heed that you have not an ear open to 
every one that calleth after you as you are in 
your journey. Men that run, you know, if any 
do call after them, saying, I would speak with 
you, or, Go not too fast and you shall have my 
company with you, if they run for some great 
matter, they use to say, Alas ! I cannot stay, I 
am in haste, pray talk not to me now ; neither 
can I stay for you, I am running for a wager ; 
if I win I am made, if I lose I am undone ; 
and therefore hinder me not. Thus wise are 
men when they run for corruptible things, and 
thus shouldst thou do ; and thou hast more 
cause to do so than they, forasmuch as they run 
but for things that last not, but thou for an in- 
corruptible glory. I give thee notice of this 



THE HEAVENLY FOOTMAN. 



749 



betimes, knowing that thou shalt have enough 
call after thee, even the devil, sin, this world, 
vain company, pleasure, profits, esteem among 
men, ease, pomp, pride, together with an in- 
numerable company of such companions ; one 
crying, Stay for me : the other saying, Do not 
leave me behind: a third saying, And take me 
along with you. What, will you go, saith the 
devil, without your sins, pleasures, and profits ? 
Are you so hasty ? Can you not stay and take 
these along with you? Will you leave your 
friends and companions behind you ? Can you 
not do as your neighbours do — carry the world, 
sin, lust, pleasure, profit, esteem among men 
along with you ? Have a care thou do not let 
thine ear now be open to the tempting, enticing, 
alluring and soul-entangling flatteries of such 
sink-souls as these are. " My son," saith Solo- 
mon, " if sinners entice thee, consent thou not." 

You know what it cost the young man which 
Solomon speaks of in the 7th of Proverbs, that 
was enticed by a harlot : " With much fair speech 
she won him and caused him to yield, with the 
flattering of her lips she forced him, till he 
went after her as an ox to the slaughter, or as 
a fool to the correction of the stocks;" even 
so far " till the dart struck through his liver, 
and knew not that it was for his life. Hearken 
unto me now therefore," saith he, " ye chil- 
dren, and attend to the words of my mouth : 
let not thine heart decline to her ways, go not 
astray in her paths, for she hath cast down 
many wounded, many strong men have been 
slain (that is, kept out of heaven) by her. Her 
house is the way to hell, going down to the 
chambers of death." Soul, take this counsel, 
and say, Satan, sin, lust, pleasure, profit, pride, 
friends, companions, and every thing else, let 
me alone, stand off, come not nigh me, for I 
am running for heaven, for my soul, for God, 
for Christ, from hell and everlasting damna- 
tion ; if I win, I win all ; and if I lose, I lose 
all ; let me alone, for I will not hear. So run. 

The Seventh Direction. 
In the next place, be not daunted though 
thou meetest with never so many discourage- 
ments in thy journey thither. That man that 
is resolved for heaven, if Satan cannot win 
him by flatteries he will endeavour to weaken 
him by discouragements, saying, Thou art a 
sinner, thou hast broke God's law, thou art not 
elected, thou comest too late, the day of grace 
is past, God doth not care for thee, thy heart 
is naught, thou art lazy, with an hundred other 
discouraging suggestions. And thus it was 



with David, where he saith, "I had fainted, 
unless I had believed, to see the loving-kind- 
ness of the Lord in the land of the living." 
As if he should say, The devil did so rage, and 
my heart was so base, that, had I judged ac- 
cording to my own sense and feeling, I had 
been absolutely distracted; but I trusted to 
Christ in the promise, and looked that God 
would be as good as his promise in having 
mercy upon me, an unworthy sinner ; and this 
is that which encouraged me and kept me from 
fainting. And thus must thou do when Satan, 
or the law, or thy own conscience do go about 
to dishearten thee, either by the greatness of 
thy sins, the wickedness of thy heart, the te- 
diousness of the way, the loss of outward en- 
joyments, the hatred that thou wilt procure 
from the world, or the like.; then thou must 
encourage thyself with the freeness of the 
promises, the tender-heartedness of Christ, 
the merits of his blood, the freeness of his in- 
vitations to come in, the greatness of the sin 
of others that have been pardoned, and that 
the same God, through the same Christ, hold- 
eth forth the same grace as free as ever. If 
these be not thine meditations, thou wilt draw 
very heavily in the way to heaven, if thou do 
not give up all for lost, and so knock off from 
following any farther ; therefore, I say, take 
heart in thy journey, and say to them that 
seek thy destruction, " Rejoice not against me, 
O my enemy, for when I fall I shall arise, 
when I sit in darkness the Lord shall be a 
light unto me." 

The Eighth Direction. 

Take heed of being offended at the cross 
that thou must go by before thou come to 
heaven. You must understand (as I have 
already touched) that there is no man that 
goeth to heaven but he must go by the cross. 
The cross is the standing waymark by which 
all they that go to glory must pass by. 

" We must through much tribulation enter 
into the kingdom of heaven. Yea, and all that 
will live godly in Christ Jesus shall suffer per- 
secution." If thou art in thy way to the 
kingdom, my life for thine thou wilt come to 
the cross shortly, (the Lord grant thou dost 
not shrink at it, so as to turn thee back again !) 
" If any man will come after me," saith Christ, 
" let him deny himself, and take up his cross 
daily, and follow me." The cross ! it stands 
and hath stood from the beginning as a way- 
mark to the kingdom of heaven. You know, 
if one ask you the way to such and such a 



1 



750 



BUNYAN'S COMPLETE WORKS. 



place, you, for the better direction, do not 
only say, This is the way, but then also say, 
You must go by such a gate, by such a 
stile, such a bush, tree, bridge, or such like. 
Why, so it is here. Art thou inquiring the 
way to heaven ? Why, I tell thee, Christ is 
the way ; into him thou must get, into his 
righteousness to be justified ; and if thou art 
in him, thou wilt presently see the cross ; thou 
must go close by it, thou must touch it, nay, 
thou must take it up, or else thou wilt quickly 
go out of the way that leads to heaven, and 
turn up some of those crooked lanes that lead 
down to the chambers of death. 

Now thou mayest know the cross by these 
six things : 

1. It is known in the doctrine of justifica- 
tion; 2. In the doctrine of mortification; 3. 
In the doctrine of perseverance; 4. In self- 
denial ; 5. Patience ; 6. Communion with poor 
saints. 

1. In the doctrine of justification, there is a 
great deal of the cross in that ; a man is forced 
to suffer the destruction of his own righteous- 
ness for the righteousness of another. This is 
no easy matter for a man to do ; I assure to 
you it stretch eth every vein in his heart before 
he will be brought to yield to it. What ! for 
a man to deny, reject, abhor, and throw away 
all his prayers, tears, alms, keeping of sabbaths, 
hearing, reading, with the rest, in the point of 
justificat" on, and to count them accursed ; and 
to be willing, in the very midst of the sense of 
his sins, to throw himself wholly upon the 
righteousness and obedience of another man, 
abhorring his own, counting it as deadly sin, 
as the open breach of the law — I say, to do 
this in deed and in truth is the biggest piece 
of the cross ; and therefore Paul calleth this 
very thing a "suffering" where he saith, 
"And I have suffered the loss of all things 
(which principally was his righteousness) that 
I might win Christ, and be found in him, not 
having (but rejecting) my own righteousness." 
That is the first. 

2. In the doctrine of mortification is also 
much of the cross. Is it nothing for a man to 
lay hands on his vile opinions, on his vile sins, 
on his bosom sins, on his beloved, pleasant, 
darling sins, that stick as close to him as the 
flesh sticks to the bones ? What ! to lose all 
these brave things that my eyes behold for 
that which I never saw with my eyes ! What ! 
to lose my pride, my covetousness, my vain 
company, sports and pleasures, and the rest ! 
I tell you this is no easy matter ; if it were, 



what need all these prayers, sighs, watchings? 
What need we be so backward to it? Nay, do 
you not see that some men, before they will 
set about this work, they will even venture the 
loss of their souls, heaven, God, Christ, and 
all? What means else all those delays and 
put-offs, saying, Stay a little longer, I am loth 
to leave my sins while I am so young and in 
health ? Again, what is the reason else that 
others do it so by the halves, coldly and sel- 
dom, notwithstanding they are convinced over 
and over, nay, and also promise to amend, and 
yet all 's in vain ? I will assure you, to cut off 
right hands and pluck out right eyes is no 
pleasure to the flesh. 

3. The doctrine of perseverance is also cross 
to the flesh, which is not only to begin, but to 
hold out ; not only to bid fair and to say, Would 
I had heaven ! but so to know Christ, to put on 
Christ, and walk with Christ, as to come to 
heaven. Indeed it is no great matter to begin 
to look for heaven, to begin to seek the Lord, 
to begin to shun sin ; oh but it is a very great 
matter to continue with God's approbation ! 
" My servant Caleb (saith God) is a man of 
another spirit; he hath followed me (followed 
me always, he hath continually followed me) 
fully ; he shall possess the land." Almost all 
the many thousands of the children of Israel 
in their generation fell short of perseverance 
when they walked from Egypt toward the land 
of Canaan. Indeed they went to work at first 
pretty willingly, but they were very short- 
winded, they were quickly out of breath, and in 
their hearts they turned back again into Egypt. 

It is an easy matter for a man to run hard 
for a spurt, for a furlong, for a mile or two : 
oh, but to hold out for a hundred, for a thou- 
sand, for ten thousand miles; that man that 
doth this he must look to meet with cross, 
pain, and wearisomeness to the flesh, especially 
if as he goeth he meeteth with briers, and 
quagmires, and other encumbrances that make 
his journey so much the more painful. 

Nay, do you not see with your eyes daily 
that perseverance is a very great part of the 
cross ? Why else do men so soon grow weary ? 
I could point out many that, after they had 
followed the ways of God about a twelvemonth, 
others it may be two, three, or four (some 
more, some less) years, they have been beat 
out of wind, have taken up their lodging and 
rest before they have got halfway to heaven, 
some in this, some in that sin, and have se- 
cretly, nay sometimes openly, said that the 
way is too strait, the race too long, the religion 



THE HEAVENLY FOOTMAN. 



751 



too holy, and I cannot hold out, I can go no 
farther. 

And so likewise of the other three — to wit, 
patience, self-denial, communion and commun- 
ication with and to the poor saints — how hard 
are these things ! It is an easy matter to deny 
another man, but it is not so easy a matter to 
deny one's self— to deny myself out of love to 
God, to his Gospel, to his saints of this advan- 
tage and of that gain, nay, of that which other- 
wise I might lawfully do were it not for 
offending them. That Scripture is but seldom 
read, and seldomer put in practice, which saith, 
" I will eat no flesh while the world standeth 
if it make my brother to offend ;" again, " We 
that are strong ought to bear the infirmities 
of the weak, and not to please ourselves." But 
how forward, how hasty, how peevish, and 
self resolved are the generality of professors at 
this day ! Alas ! how little considering the 
poor, unless it be to say, Be thou warmed and 
filled ! But to give is a seldomer work, also 
especially to give to any poor. I tell you all 
things are cross to flesh and blood ; and that 
man that hath but a watchful eye over the 
flesh, and also some considerable measure of 
strength against it, he shall find his heart in 
these things like unto a starting horse that is 
rid without a curbing bridle, ready to start at 
everything that is offensive to him, yea, and 
ready to run away too, do what the rider can. 

It is the cross which keepeth those that are 
kept from heaven. I am persuaded were it 
not for the cross, where we have one professor 
we should have twenty, but this cross, that is 
it which spoileth all. 

Some men, as I said before, when they come 
at the cross, they can go no farther, but back 
again to their sins they must go. Others, they 
stumble at it and break their necks ; others 
again, when they see that the cross is ap- 
proaching, they turn aside to the left hand or 
to the right hand, and so think to get to heaven 
another way, but they will be deceived. " For 
all that will live godly in Christ Jesus shall " 
— mark, shall — " be sure to suffer persecution." 
There are but few when they come at the cross 
cry, Welcome, cross ! as some of the martyrs 
did to the stake they were burned at. There- 
fore if you meet with the cross in thy journey, 
in what manner so ever it be, be not daunted 
and say, Alas! what shall I do now? But 
rather take courage, knowing that by the cross 
is the way to the kingdom. Can a man be- 
lieve in Christ and not be hated by the devil ? 
Can he make a profession of this Christ, and 



that sweetly and convincingly, and the children 
of Satan hold their tongue? Can darkness 
agree with light, or the devil endure that 
Christ Jesus should be honoured both by faith 
and a heavenly conversation, and let that soul 
alone at quiet ? Did you never read that " the 
dragon persecuted the woman?" And that 
Christ saith, " In the world you shall have 
tribulations." 

The Ninth Direction. 

Beg of God that he would do these two 
things for thee : First enlighten thine under- 
standing ; and, secondly, inflame thy will. If 
these two be but effectually done, there is no 
fear but thou wilt go safe to heaven. 

One of the great reasons why men and 
women do so little regard the other world, it is 
because they see so little of it ; and the reason 
why they see so little of it is because they have 
their understanding darkened. And therefore, 
saith Paul, " Do not you believers walk as do 
other Gentiles, even in the vanity of their 
minds, having their understandings darkened, 
being alienated from the life of God through 
the ignorance (or foolishness) that is in them, 
because of the blindness of their heart." Walk 
not as those, run not with them : Alas, poor 
souls ! they have their understandings dark- 
ened, their hearts blinded, and that is the rea- 
son they have such undervaluing thoughts of 
the Lord Jesus Christ and the salvation of 
their souls. For when men do come to see 
the things of another world, what a God, what 
a Christ, what a heaven, and what an eternal 
glory there is to be enjoyed, also when they see 
that it is possible for them to have a share in 
it, I tell you it will make them run through 
thick and thin to enjoy it. Moses having a 
sight of this because his understanding was 
enlightened, " he feared not the wrath of the 
king, but chose rather to suffer afflictions with 
the people of God than to enjoy the pleasures 
of sin for a season." He refused to be called 
the son of the king's daughter, accounting it 
wonderful riches to be accounted worthy of so 
much as to suffer for Christ with the poor de- 
spised saints; and that was because he saw 
Him who was invisible, and had respect unto 
the recompense of reward. And this is that 
which the apostle usually prayeth for in his 
epistles for the saints — namely, "That they 
might know what is the hope of God's calling, 
and the riches of the glory of his inheritance 
in the saints ; and that they might be able to 
comprehend with all saints what is the breadth 



752 



BUNYAN'S COMPLETE WORKS. 



and length, and depth and height, and know 
the love of Christ, which passeth knowledge." 
Pray, therefore, that God would enlighten thy 
understanding ; that will be a very great help 
unto thee. It will make thee endure many a 
hard brunt for Christ ; as Paul saith, " After 
you were illuminated ye endured a great fight 
of afflictions. You took joyfully the spoiling 
of your goods, knowing in yourselves that ye 
have in heaven a better and an enduring sub- 
stance." If there be never such a rare jewel 
lie just in a man's way, yet if he sees it not he 
will rather trample upon it than stoop for it, 
and it is because he sees it not. Why so it is 
here : though heaven be worth never so much, 
and thou hast never so much need of it, yet if 
thou see it not — that is, have not thy under- 
standing opened or enlightened to see — thou 
wilt not regard at all; therefore cry to the 
Lord for enlightening grace, and say, " Lord, 
open my blind eyes ; Lord, take the veil off my 
dark heart," show me the things of the other 
world, and let me see the sweetness, glory, and 
excellency of them for Christ his sake. This 
is the first. 

The Tenth Direction. 

Cry to God that he would inflame thy will 
also with the things of the other world; for 
when a man's will is fully set to do such or 
such a thing, then it must be a very hard mat- 
ter that shall hinder that man from bringing 
about his end. When Paul's will was set re- 
solvedly to go up to Jerusalem, (though it was 
signified to him before what he should there 
suffer,) he was not daunted at all; nay, saith 
he, "I am ready (or willing) not only to be 
bound, but also to die at Jerusalem for the 
name of the Lord Jesus." His will was in- 
flamed with love to Christ, and therefore all 
the persuasions that could be used wrought 
nothing at all. 

Your self-willed people, nobody knows what 
to do with them ; we used to say, He will have 
his own will, do what you can. Indeed to 
have such a will for heaven is an admirable 
advantage to a man that undertaketh a race 
thither ; a man that is resolved and hath his 
will fixed, saith he, I will do my best to ad- 
vantage myself; I will do my worst to hinder 
my enemies ; I will not give out as long as I 
can stand ; I will have it or I will lose my life ; 
" though he slay me, yet will I trust in him." 
" I will not let thee go except thou bless me." 
I will, I will, I will. Oh this blessed inflamed 
will for heaven ! What is like it ? If a man 



be willing, then any argument shall be matter 
of encouragement ; but if unwilling, then any 
argument shall give discouragement ; this is 
seen both in saints and sinners, in them that 
are the children of God, and also those that 
are the children of the devil. As — 

1. The saints of old, they being willing and 
resolved for heaven, what could stop them? 
Could fire and faggot, sword or halter, filthy 
dungeons, whips, bears, bulls, lions, cruel rack- 
ings, stoning, starving, nakedness, &c. ? " And 
in all these things they were more than con- 
querors, through Him that loved them," who 
had also made them " willing in the day of his 
power." 

2. See again, on the other side, the children 
of the devil, because they are not willing, how 
many shifts and starting-holes they will have : 
I have married a wife, I have a farm, I shall 
offend my landlord, I shall offend my master, 
I shall lose my trading, I shall lose my pride, 
my pleasures, I shall be mocked and scoffed ; 
therefore I dare not come. I, saith another, 
will stay till I am older, till my children are 
out, till I am got a little aforehand in the 
world, till I have done this and that and the 
other business ; but, alas ! the thing is, they 
are not willing; for were they but soundly 
willing, these, and a thousand such as these, 
would hold them no faster than the cords held 
Samson when he broke them like burnt flax ; 
I tell you the will is all : that is one of the 
chief things which turns the wheel either 
backwards or forwards ; and God knoweth that 
full well, and so likewise doth the devil, and 
therefore they both endeavour very much to 
strengthen the will of their servants. God, he 
is for making of his a willing people to serve 
him ; and the devil, he doth what he can to 
possess the will and affection of those that are 
his with love to sin ; and therefore when Christ 
comes close to the matter, indeed, saith he, 
" You will not come to me." " How often 
would I have gathered you as a hen doth her 
chickens, but you would not!" The devil had 
possessed their wills, and so long he was sure 
enough of them. Oh therefore cry hard to 
God to inflame thy will for heaven and Christ 
— thy will, I say : if that be rightly set for 
heaven, thou wilt not be beat off with discour- 
agements ; and this was the reason that when 
Jacob wrestled with the angel, though he lost 
a limb as it were, and the hollow of his thigh 
was put out of joint as he wrestled with him, 
yet, saith he, " I will not" — mark, I will not — 
"let thee go except thou bless me." Get thy 



THE HEAVENLY FOOTMAN. 



753 



will tipt with the heavenly grace and resolu- 
tion against all thy discouragements, and then 
thou goest full speed for heaven ; but if thou 
falter in thy will and be not sound there, thou 
wilt run hobbling and halting all the way thou 
runncst, and also to be sure thou wilt fall short 
at last. The Lord give thee a will and cour- 
age! 

Thus have I done with directing thee how to 
run to the kingdom ; be sure thou keep in 
memory what I have said unto thee, lest thou 
lose thy way. But because I would have thee 
think of them, take all in short in this little 
bit of paper : 

1. Get into the way. 2. Then study on it. 
3. Then strip and lay aside everything that 
would hinder. 4. Beware of by-paths. 5. Do 
not gaze and stare too much about thee, but be 
sure to ponder the path of thy feet. 6. Do not 
stop for any that call after thee, whether it be 
the world, the flesh, or the devil, for all these 
will hinder thy journey if possible. 7. Be not 
daunted with any discouragements thou meet- 
est with as thou goest. 8. Take heed of stum- 
bling at the cross. 9. Cry hard to God for an 
enlightened heart and willing mind, and God 
give thee a prosperous journey ! 

Yet before I do quite take my leave of thee 
let me give thee a few motives along with thee. 
It may be they will be as good as a pair of 
spurs to prick on thy lumpish heart in this 
rich journey. 

The First Motive. 
Consider, there is no way but this : thou 
must either win or lose. If thou winnest, then 
heaven, God, Christ, glory, ease, peace, life, 
yea, life eternal, is thine ; thou shalt be made 
equal to the angels in heaven ; thou shalt sor- 
row no more, sigh no more, feel no more pain ; 
thou shalt be out of the reach of sin, hell, 
death, the devil, the grave, and whatever else 
may endeavour thy hurt. But contrariwise, 
and if thou lose, then thy loss is heaven, glory, 
God, Christ, ease, peace, and whatever else 
which tendeth to make eternity comfortable to 
the saints ; besides, thou procurest eternal 
death, sorrow, pain, blackness, and darkness, 
fellowship with devils, together with the ever- 
lasting damnation of thy own soul. 

The Second Motive. 
Consider that this devil, this hell, death and 
damnation follow after thee as hard as they 
can drive, and have their commission so to 
do by the law, against which thou hast sin- 

48 



ned ; and therefore, for the Lord's sake, make 
haste. 

The Third Motive. 
If they seize upon thee before thou get to 
the city of refuge, they will put an everlast- 
ing stop to thy journey. This also cries, Run 
for it. 

The Fourth Motive. 
Know also that now heaven-gates, the heart 
of Christ, with his arms, are wide open to re- 
ceive thee. Oh methinks that this considera- 
tion, that the devil followeth after to destroy, 
and that Christ standeth open-armed to re- 
ceive, should make thee reach out and fly with 
all haste and speed I And therefore 

The Fifth Motive. 
Keep thine eye upon the prize ; be sure that 
thy eyes be continually upon the profit thou 
art like to get. The reason why men are so 
apt to faint in their race for heaven, it lieth 
chiefly in either of these two things : 

1. They do not seriously consider the worth 
of the prize; or else if they do, they are afraid 
it is too good for them, but must lose heaven 
for want of considering the prize and the worth 
of it. And therefore, that thou mayest not do 
the like, keep thine eye much upon the excel- 
lency, the sweetness, the beauty, the comfort, 
the peace that is to be had there by those that 
win the prize. This was that which made the 
apostle run through any thing — good report, 
evil report, persecution, affliction, hunger, 
nakedness, peril by sea and peril by land, 
bonds and imprisonments. Also it made 
others endure to be stoned, sawn asunder, to 
have their eyes bored with augers, their bodies 
broiled on gridirons, their tongues cut out of 
their mouths, boiled in caldrons, thrown to 
the wild beasts, burned at the stake, whipped 
at posts, and a thousand other fearful torments, 
" while they looked not at the things that are 
seen, (as the things of this world,) but at the 
things that are not seen; for the things which 
are seen are temporal, but the things which 
are not seen are eternal." Oh this word 
"eternal!" That was it that made them, 
when they might have had deliverance, not 
accept of it, for they knew in the world to 
come they should have a better resurrection. 

2. And do not let the thoughts of the rare- 
ness of the place make thee say in thy heart, 
This is too good for me ; for I tell thee heaven 
is prepared for whosoever will accept of it, and 
they shall be entertained with a hearty good 



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BUNYAN'S COMPLETE WORKS. 



welcome. Consider, therefore, that as bad as 
thou have got thither; thither went scrubbed, 
beggarly Lazarus, &c. Nay, it is prepared for 
the poor: "Hearken, my beloved brethren, 
(saith James — take notice of it,) hath not God 
chosen the poor of this world rich in faith and 
heirs of the kingdom?" Therefore take heart 
and run, man. And 

The Sixth Motive. 
Think much of them that are gone before. 
First, how really they go into the kingdom. 
Secondly, how safe they are in the arms of 
Jesus ; would they be here again for a thou- 
sand worlds? Or if they were, would they be 
afraid that God would not make them wel- 
come? Thirdly, what would they judge of 
thee if they knew thy heart began to fail thee 
in thy journey, or thy sins began to allure thee 
and to persuade thee to stop thy race? Would 
they not call thee a thousand fools, and say, 
Oh that he did but see what we see, feel what 
we, feel, and taste of the dainties that we taste 
of! Oh if he were one quarter of an hour to 
behold, to see, to feel, to taste and enjoy but 
the thousandth part of what we enjoy, what 
would he do? What would he suffer? What 
would he leave undone? Would he favour 
sin? Would he love this world below? Would 
he be afraid of friends, or shrink at the most 
fearful threatenings that the greatest tyrants 
could invent to give him? Nay, those who 
have had but a sight of these things by faith, 
when they have been as far off from them as 
heaven from earth, yet they have been able to 
say, w r ith a comfortable and merry heart, as 
the bird that sings in the spring, that this and 
more shall not stop them from running to 
heaven. Sometimes, when my base heart hath 
been inclining to this w r orld and to loiter in 
my journey towards heaven, the very consid- 
eration of the glorious saints and angels in 
heaven, what they enjoy, and what low 
thoughts they have of the things of this 
world together, how they would befool me if 
they did but know that my heart was drawing 
back, hath caused me to rush forward, to dis- 
dain these poor, low, empty, beggarly things, 
and to say to my soul, Come, soul, let us not 
be weary; let us see what this heaven is; let 
us even venture all for it, and try if that will 
quit the cost. Surely Abraham, David, PaUl 
and the rest of the saints of God were as wise 
-as any are now, and yet they lost all for this 
glorious kingdom. Oh therefore throw T away 
your lusts, follow after righteousness, love the 



Lord Jesus, devote thyself unto his fear. I'll 
warrant thee he will give thee a goodly recom- 
pense. Reader, what say est thou to this? Art 
thou resolved to follow me? Nay, resolve if 
thou canst to get before me. So run that ye 
may obtain. 

The Seventh Motive. 
To encourage thee a little further, set to the 
work, and when thou hast run thyself down 
weary, then the Lord Jesus will take thee up 
and carry thee. Is not this enough to make 
any poor soul begin his race? Thou (perhaps) 
criest, Oh but I am feeble, I am lame, &c. 
Well, but Christ hath a bosom; consider, 
therefore, when thou hast run thyself down 
weary he will put thee in his bosom: "He 
shall gather the lambs with his arms and carry 
them in his bosom, and shall gently lead those 
that are with young." This is the way that 
fathers take to encourage their children, say- 
ing, Run, sweet babe, until thou art weary, 
and then I will take thee up and carry thee. 
" He will gather his lambs with his arms and 
carry them in his bosom." When they are 
weary they shall ride. 

The Eighth Motive. 
Or else he will convey new strength from 
heaven into thy soul, which will be as well. 
"The youths shall faint and be weary, and the 
young men shall utterly fail, but they that 
wait upon the Lord shall renew their strength ; 
they shall mount up with wings like eagles, 
they shall run and not be weary, they shall 
walk and not be faint." What shall I say be- 
sides what hath already been said? Thou 
shalt have good and easy lodging, good and 
wholesome diet, the bosom of Christ to lie in, 
the joys of heaven to feed on. Shall I speak 
of the satiety and of the duration of all these? 
Verily to describe them to the height, it is a 
work too hard for me to do. 

The Ninth Motive, 
Again, methinks the very industry of the 
devil and the industry of his servants, &c, 
should make you that have a desire to heaven 
and happiness to run apace. Why, the devil, 
he will lose no time, spare no pains, also 
neither will his servants, both to seek the de- 
struction of themselves and others ; and shall 
not we be as industrious for our own salva- 
tion? Shall the world venture the damnation 
of their souls for a poor corruptible crown, 
and shall not we venture the loss of a few 
trifles for an eternal crown? Shall they ven- 



THE HEAVENLY FOOTMAN. 



755 



ture the loss of eternal friends, as God to love, 
Christ to redeem, the Holy Spirit to comfort, 
heaven for habitation, saints and angels for 
company, and all this to get and hold commu- 
nion with sin, and this world, and a few base, 
drunken, swearing, lying, covetous wretches 
like themselves, and shall not we labour as 
hard, run as fast, seek as diligently, nay, a 
hundred times more diligently, for the com- 
pany of these glorious, eternal friends, though 
with the loss of such as these, nay, with the 
loss of ten thousand times better than these 
poor, low, base, contemptible things? Shall it 
be said at the last day that wicked men made 
more haste to hell than you did make to 
heaven? — that they spent more hours, days, 
and that early and late, for hell, than you 
spent for that which is ten thousand thousand 
of thousand times better? Oh let it not be so, 
but run with all might and main. 

Thus you see I have here spoken some- 
thing, though but little. Now I shall come 
to make some use and application of what 
hath been said, and so conclude. 

The First Use. 

You see here that he that will go to heaven, 
he must run for it ; yea, and not only run, but 
so run; that is, (as I have said,) to run earn- 
estly, to run continually, to strip off every 
thing that would hinder in his race with the 
rest. Well, then, do you so run. 

1. And now let us examine a little. Art 
thou got into the right way? Art thou in 
Christ's righteousness? Do not say yes in 
thy heart, when in truth there is no such mat- 
ter. It is a dangerous thing, you know, for a 
man to think he is in the right way when he 
is in the wrong. It is the next way for him 
to lose his way, and not only so, but if he run 
for heaven, as thou sayest thou dost, even to 
lose that too. Oh this is the misery of most 
men, to persuade themselves that they run 
right, when they never had one foot in the 
way. The Lord give thee understanding here, 
or else thou art undone for ever. Prithee, 
soul, search when was it thou turned out of 
thy sins and righteousness into the righteous- 
ness of Jesus Christ. I say, dost thou see thy- 
self in him, and is he more precious to thee 
than the whole world ? Is thy mind always 
musing on him, and also to be walking with 
him? Dost thou count his company more 
precious than the whole world? Dost thou 
count all things but poor, lifeless, empty, 
vain things without communion with him? 



Doth his company sweeten all things, and his 
absence embitter all things ? Soul, I beseech 
thee be serious and lay it to heart, and do not 
take things of such weighty concernment as 
the salvation or damnation of thy soul without 
good ground. 

2. Art thou unladen of the things of this 
world, as pride, pleasures, profits, lusts, vani- 
ties? What! dost thou think to run fast 
enough with the world, thy sins # and lusts 
in thy heart? I tell thee, soul, they that 
have laid all aside, every weight, every sin, 
and are got into the nimblest posture, they 
find work enough to run — so to run as to hold 
out. 

To run through all that opposition, all the 
jostles, all these rubs, over all the stumbling- 
blocks, over all the snares, from all the en- 
tanglements that the devil, sin, the world, and 
their own hearts lay before them — I tell thee 
if thou art going heavenward thou wilt find 
it no small or easy matter. Art thou there- 
fore discharged and unladen of these things? 
Never talk of going to heaven if thou art not. 
It is to be feared thou wilt be found among 
the " many that will seek to enter in, and shall 
not be able." 

The Second Use. 
If so, then, in the next place, what will be- 
come of them that are grown weary before 
they are got halfway thither? Why, man, it 
is he that holdeth out to the end that must be 
saved ; it is he that overcometh that shall in- 
herit all things ; it is not every one that 
begins. Agrippa gave a fair step for a sud- 
den ; he steps almost into the bosom of Christ 
in less than half an hour. " Thou (saith he 
to Paul) hast almost persuaded me to be a 
Christian." Ah ! but it was but almost, and 
so he had as good have been never a whit ; he 
stept fair indeed, but yet he stopt short; he 
was hot while he was at it, but he was quickly 
out of wind. Oh this but almost ! I tell you, 
this but almost, it lost his soul. Methinks I 
have seen sometimes how these poor wretches 
that get but almost to heaven, how fearfully 
their almost and their but almost will torment 
them in hell, when they shall cry out in bit- 
terness of their soul, saying, " Almost a Chris- 
tian." I was almost got into the kingdom, 
almost out of the hands of the devil, almost 
out of my sins, almost from under the curse 
of God; almost, and that was all; almost, but 
not all together. Oh that I should be almost 
at heaven, and should not go quite through ! 



756 



BUNYAN'S COMPLETE WORKS. 



Friend, it is a sad thing to sit down before we 
are in heaven, and to grow weary before we 
come to the place of rest ; and if it should be 
thy case, I am sure thou dost not so run as to 
obtain. But again, 

The Third Use. 
In the next place. What then will become 
of them that some time since were running 
post-haste to heaven, (insomuch that they 
seemed to outstrip many,) but now are run- 
ning as fast back again ? Do you think those 
will ever come thither? What! to run back 
again — back again to sin, to the world, to the 
devil — back again to the lust of the flesh! 
Oh, " it had been better for them not to have 
known the way of righteousness, than after 
they have known it to turn (to turn back 
again) from the holy commandment." Those 
men shall not only be damned for sin, but for 
professing to all the world that sin is better 
than Christ; for the man that runs back again, 
he doth as good as say, I have tried Christ, 
and I have tried sin, and I do not find so much 
profit in Christ as in sin. I say, this man de- 
clareth this, even by his running back again. 
Oh sad ! What a doom they will have who 
were almost at heaven-gates and then run 
back again! "If any draweth back," saith 
Christ, " my soul shall have no pleasure in 
him." Again, " No man having put his hand 
to the plough, (that is, set forward in the ways 
of God,) and looking back, (turning back 
again,) is fit for the kingdom of heaven." 
And if not fit for the kingdom of heaven, then 
for certain he must needs be fit for the fire of 
hell. And therefore (saith the apostle) those 
that bring forth these apostatizing fruits, as 
"briers and thorns, are rejected, being nigh 
unto cursing, whose end is to be burned." 
Oh there is never another Christ to save them 
by bleeding and dying for them ! And if 
they "shall not escape that neglect," then 
how shall they escape that reject and turn 
their back upon " so great a salvation ?" And 
if the righteous— that is, they that run for it — 
will find work enough to get to heaven, "then 
where will the ungodly (backsliding) sinner 
appear?" Or, if Judas the traitor or Francis 
Spira the backslider were but now alive in 
the world to whisper these men in the ear a 
little, and tell them what it hath cost their 
souls for backsliding, surely it would stick by 
them and make them afraid of running back 
again so long as they had one day to live in 
this world. 



The Fourth Use. 
So again, fourthly. How like to these men's 
sufferings will those be that have all this while 
sat still, and have not so much as set one foot 
forward to the kingdom of heaven ! Surely he 
that backslideth and he that sitteth still in sin, 
they are both of one mind ; the one he will not 
stir, because he loveth his sins and the things 
of this world ; the other he runs back again, 
because he loveth his sins and the things of 
this world ; is it not one and the same thing ? 
They are all one here, and shall not one and 
the same hell hold them hereafter ? He is an 
ungodly one that never looked after Christ, 
and he is an ungodly one that did once look 
after him and then ran quite back again ; and 
therefore that word must certainly drop out of 
the mouth of Christ against them both, " De- 
part from me, ye cursed, into everlasting fire, 
prepared for the devil and his angels." 

The Fifth Use. 
Again, here you may see in the next place. 
That is, they that will have heaven must run 
for it; then this calls aloud to those who began 
but a while since to run ; I say, for them to 
mend their pace if they intend to win; you 
know that they which come hindmost had 
need run fastest. Friend, I tell thee there be 
those that have run ten years to thy one, nay, 
twenty to five, and yet if thou talk with them, 
sometimes they will say they doubt they shall 
come late enough. How then will it be with 
thee? Look to it, therefore, that thou delay 
no time, not an hour's time, but part speedily 
with all, with everything that is an hindrance 
to thee in thy journey, and run ; yea, and so 
run that thou mayest obtain. 

The Sixth Use. 
Again, sixthly. You that are old professors, 
take you heed that the young striplings of 
Jesus, that began to strip but the other day, do 
not outrun you, so as to have that Scripture 
fulfilled on you, " The first shall be last and 
the last first;" which will be a shame to you 
and a credit for them. What! for a young 
soldier to be more courageous than he that hath 
been used to wars ! To you that are hinder- 
most, I say, Strive to outrun them that are 
before you ; and you that are foremost, I say, 
Hold your ground, and keep before them in 
faith and love if possible ; for indeed that is 
the right running, for one to strive to outrun 
another ; even for the hindermost to endeavour 
to overtake the foremost, and he that is before 



THE HEAVENLY FOOTMAN. 



757 



should be sure to lay out himself to keep his 
ground, even to the very utmost. But then, 

The Seventh Use. 
Again. How basely they do behave them- 
selves, how unlike are they to win, that think 
it enough to keep company with the hindmost ! 
There are some men that profess themselves 
such as run for heaven as well as any ; yet if 
there be but any lazy, slothful, cold, half- 
hearted professors in the country, they will be 
sure to take example by them ; they think if 
they can but keep pace with them they shall 
do fair; but these do not consider that the 
hindmost lose the prize. You may know it if 
you will that it cost the foolish virgins dear 
for their coming too late : " They that were 
ready went in with him, and the door was 
shut. Afterward (mark, afterward !) came the 
other (the foolish) virgins, saying, Lord, open 
to us; but he answered and said, Depart, I 
know you not." Depart, lazy professors, sloth- 
ful professors. Oh, methinks the word of God 
is so plain for the overthrow of your lazy pro- 
fessors that it is to be Avondered men do take 
no more notice of it. How was Lot's wife 
served for running lazily and for giving but 
one look behind her after the things she left 
in Sodom ? How was Esau served for staying 
too long before he came for the blessing? And 
how were they served that are mentioned in 
the 13th of Luke, for staying till " the door 
was shut?" Also the foolish virgins ; a heavy 
after-groan will they give that have thus stayed 
too long. It turned Lot's wife into a pillar of 
salt; it made Esau weep with an exceeding 
loud and bitter cry ; it made Judas hang him- 
self ; yea, and it will make thee curse the day 
in which thou wast born if thou miss of the 
kingdom, as thou wilt certainly do if this be 
thy course. But, 

The Eighth Use. 
Again. How and if thou by thy lazy run- 
ning should not only destroy thyself, but also 
thereby be the cause of the damnation of some 
others ? For thou being a professor, thou must 
think that others will take notice of thee ; but 
because thou art but a poor, cold, lazy runner, 
and one that seeks to drive the world and 
pleasure along with thee, why, thereby others 
will think of doing so too. Nay, say they, 
why may not we as well as he? He is a pro- 
fessor, and yet he seeks for pleasures, riches, 
profits ; he loveth vain company, and he is so 
and so, and professeth that he is going for 



heaven ; yea, and he saith also he doth not fear 
but he shall have entertainment ; let us there- 
fore keep pace with him; we shall fare no 
worse than he. Oh how fearful a thing will it 
be if that thou shalt be instrumental to the 
ruin of others by thy halting in the way of 
righteousness! Look to it; thou wilt have 
strength little enough to appear before God to 
give an account of the loss of thy own soul; 
thou needest not have to give an account for 
others why thou didst stop them from entering 
in. How wilt thou answer that saying, You 
would not enter in yourselves, and them that 
would, you hinder ; for that saying is eminently 
fulfilled on them that through their own idle- 
ness do keep themselves out of heaven, and 
by giving of others the same examples hinder 
them also. 

The Ninth Use. 

Therefore, now to speak a word to both of 
you, and so I shall conclude. 

1. I beseech you in the name of our Lord 
Jesus Christ that none of you do run so lazily 
in the way to heaven as to hinder either your- 
selves or others. I know that even he which 
runs laziest, if he should see a man running 
for a temporal life, if he should so much ne- 
glect his own well-being in this world as to 
venture, when he is a-running for his life, to 
pick up here and there a lock of wool that 
hangeth by the wayside, or to step now and 
then aside out of the way for to gather up a 
straw or two or any rotten stick — I say, if he 
should do this when he is a-running for his 
life, thou wouldst condemn him ; and dost thou 
not condemn thyself that dost the very same 
effect, nay worse— that loiterest in thy race, 
notwithstanding thy soul, heaven, glory, and 
all is at stake? Have a care, have a care; 
poor, wretched sinner, have a care. 

2. If yet there shall be any that, notwith- 
standing this advice, will still be flagging and 
loitering in the way to the kingdom of glory, 
be thou so wise as not to take example by 
them. Learn of no man farther than he fol- 
loweth Christ. But look unto Jesus, who is 
not only the author and finisher of faith, but 
who did, for the joy that was set before him, 
endure the cross, despise the shame, and is 
now set down at the right hand of God ; I say, 
look to no man to learn of him farther than 
he followeth Christ. " Be ye followers of me," 
saith Paul, " even as I am of Christ." Though 
he was an eminent man, yet his exhortation 
was that none should follow him any farther 
than he followed Christ. 



758 



BUNYAN'S COMPLETE WORKS. 



Provocation. 

Now, that you may be provoked to run with 
the foremost, take notice of this. When Lot 
and his wife were running from cursed Sodom 
to the mountains to save their lives, it is said 
that his wife looked back from behind him, 
and she became a pillar of salt ; and yet you 
see that neither her practice, nor the judgment 
of God that fell upon her for the same, would 
cause Lot to look behind him. I have some- 
times wondered at Lot in this particular ; his 
wife looked behind her and died immediately, 
but let what would become of her, Lot would 
not so much as look behind him to see her. 
We do not read that he did so much as once 
look where she was or what was become of 
her ; his heart was indeed upon his journey, 
and well it might: there was the mountain 
before him and the fire and brimstone behind 
him ; his life lay at stake, and he had lost it 
if he had but looked behind him. Do thou so 
run ; and in thy race remember Lot's wife and 
remember her doom, and remember for what 
that doom did overtake her, and remember that 
God made her an example for all lazy runners 
to the end of the world ; and take heed thou 
fall not after the same example. But — 

If this will not provoke thee, consider thus: 
1. Thy soul is thy own soul that is either to be 
saved or lost ; thou shalt not lose my soul by 
thy laziness. It is thy own soul, thy own ease, 
thy own peace, thy own advantage or disad- 
vantage. If it were my own that thou art de- 
sired to be good unto, methinks reason should 
move thee somewhat to pity it. But, alas ! it 
is thy own, thy own soul. "What shall it 
profit a man if he shall gain the whole world 
and lose his own soul ?" God's people wish 
well to the souls of others, and wilt not thou 
wish well to thy own ? And if this will not 
provoke thee, then think — 

Again, 2. If thou lose thy soul, it is thou 
also that must bear the blame. It made Cain 
stark mad to consider that he had not looked 
to his brother Abel's soul. How much more 



will it perplex thee to think that thou hadst 
not a care of thy own ! And if this will not 
provoke thee to bestir thyself, think again — 

3. That if thou wilt not run, the people of 
God are resolved to deal with thee even as Lot 
dealt with his wife — that is, leave thee behind 
them. It may be thou hast a father, mother, 
brother, &c, going post-haste to heaven; 
wouldst thou be willing to be left behind 
them ? Surely no. 

Again, 4. Will it not be a dishonour to thee 
to see the very boys and girls in the country 
to have more wit than thyself? It may be the 
servants of some men, as the horsekeeper, 
ploughman, scullion, &c, are more looking 
after heaven than their masters. I am apt to 
think, sometimes, that more servants than mas- 
ters, that more tenants than landlords, will in- 
herit the kingdom of heaven. But is not this 
a shame for them that are such ? I am per- 
suaded you scorn that your servants should say 
that they are wiser than you in the things of 
the world, and yet I am bold to say that many 
of them are wiser than you in the things of the 
world to come, which are of greater concern- 
ment. 

Expostulation. 
Well, then, sinner, what say est thou? Where 
is thy heart? Wilt thou run? Art thou re- 
solved to strip, or art thou not? Think 
quickly, man ; it is not dallying in this matter. 
Confer not with flesh and blood ; look up to 
heaven, and see how thou likest it; also to 
hell, (of which thou mayest understand some- 
thing in my book, called " A Few Sighs from 
Hell ; or, The Groans of a Damned Soul," 
which I wish thee to read seriously over,) and 
accordingly devote thyself. If thou dost not 
know the way, inquire at the word of God; if 
thou wantest company, cry for God's Spirit; 
if thou wantest encouragement, entertain the 
promises. But be sure thou begin betimes; 
get into the way, run apace, and hold out to 
the end, and the Lord give thee a prosperous 
journey ! Farewell. 



SIGHS FROM HELL; 



OR, 

THE GROANS OF A DAMNED SOUL: 

DISCOVERING FROM LUKE IV. THE LAMENTABLE ESTATE OF THE DAMNED; AND MAY 
FITLY SERVE AS A WARNING AVORD TO SINNERS, BOTH OLD AND YOUNG, BY FAITH IN 
JESUS CHRIST TO AVOID THE SAME PLACE OF TORMENT ; WITH A DISCOVERY OF THE 
USEFULNESS OF THE SCRIPTURES AS OUR SAFE CONDUCT FOR AVOIDING THE TOR- 
MENTS OF HELL. 



THE AUTHOE TO THE READER. 



Friend, because it is a dangerous thing to 
be waiting towards the place of darkness and 
anguish, and again, because it is (notwith- 
standing) the journey that most of the poor 
souls in the world are taking, and that with 
delight and gladness, as if there was the only 
happiness to be found, I have therefore thought 
it my duty, (being made sensible of the danger 
that will befall those that fall therein,) for the 
preventing of thee, (O thou poor man or wo- 
man!) to tell thee, by opening this parable, 
what sad success those souls have had and are 
like to have that have been or shall be found 
persevering therein. 

We use to count him a friend that will fore- 
warn his neighbour of the danger when he 
knoweth thereof, and doth also see that the way 
his neighbour is walking in doth lead right 
thereto, especially when we think that our 
neighbour may be either ignorant or careless 
of his way. Why, friend, it may be, nay, 
twenty to one but thou hast been ever since 
thou didst come into the world with thy back 
towards heaven and thy face towards hell, and 
thou, either through ignorance or carelessness, 
(which is as bad, if not worse,) hast been run- 
ning full hastily that way ever since. Why, I 
beseech thee, put a little stop to thy earnest 
race, and take a view of what entertainment 
thou art like to have if thou do indeed and in 
truth persist in this thy course. Thy way 
" leads down to death, and thy steps take hold 
on hell." Prov. v. 5. It may be the path in- 



deed is pleasant to the flesh, but the end there- 
of will be bitter to thy soul. Hark ! dost thou 
not hear the bitter cries of them that are but 
newly gone before, saying, "Let him dip the 
tip of his finger in water, and cool my tongue 
that is so tormented in this flame ?" Luke xiv. 
Dost thou not hear them say, Send out from 
the dead to prevent my father, my brother, 
and my father's house from coming into this 
place of torment ? Shall not then these mourn- 
ful groans pierce thy flinty heart ? Wilt thou 
stop thine ears and shut thy eye ? And wilt 
thou not regard ? Take warning and stop thy 
journey before it be too late. Wilt thou be 
like the silly fly, that is not quiet unless she be 
either entangled in the spider's web or burned 
in the candle ? Wilt thou be like the bird that 
hasteth to the snare of the fowler ? Wilt thou 
be like that simple one named in the 7th of 
Proverbs, that will be drawn to the slaughter 
by the cord of a silly lust? O sinner, sinner! 
there are better things than hell to be had, and 
at a cheaper rate by the thousandth part ! Oh 
(there is no comparison) there is heaven, 
there is God, there is Christ, there is commu- 
nion with an innumerable company of saints 
and angels. Hear the message, then, that God 
doth send, that Christ doth send, that saints 
do bring, nay, that the dead do send unto 
thee : " I pray thee therefore that thou wouldst 
send him to my father's house ; if one went to 
them from the dead they would repent." 
"How long, ye simple ones, will ye love sim- 

759 



760 



BUNYAN'S COMPLETE WORKS. 



plicity? And ye, scorners, delight in scorn- 
ing? And ye, fools, hate knowledge? Turn 
ye at my reproof, and behold, saith God, I will 
pour out my Spirit upon you ; I will make 
known my words unto you." I say, hear this 
voice, O silly one, and turn and live, thou sin- 
ful soul, lest he make thee hear that other 
saying : " But because I have called an»d you 
have refused, I have stretched out my hand 
and no man regarded, I also will laugh at 
your calamity, and mock when your fear 
cometh." 

poor soul, if God and Christ did wish thee 
for thine harm, it would be another matter; 
then if thou didst refuse, thou mightest have 
some excuse to make or fault to find and ground 
to make delays. But this is for thy profit, for 
thy advantage, for the pardoning of thy sins, 
the salvation of thy soul, the delivering thee 
from hell-fire, from the wrath to come, from 
everlasting burnings, into favour with God, 
Christ, and communion with all happiness, 
(that is so indeed.) 

But it may be thou wilt say, All that hath 
been spoken to in this discourse is but a par- 
able, and parables are no realities. 

1 could put thee off with this answer, That 
though it be a parable, yet it is a truth and 
not a lie ; and thou shalt find it so too, to thy 
cost, if thou shalt be found a slighter of God, 
Christ, and the salvation of thy own soul. 

But secondly, know for certain that the 
things signified by parables are wonderful 
realities. Oh what a glorious reality was there 
signified by that parable, "The kingdom of 
heaven is like to a net that is cast into the 
sea !" &c, signifying that sinners of all sorts, 
of all nations, should be brought into God's 
kingdom by the net of the Gospel. And oh 
how real a thing shall the other part thereof 
be, when it is fulfilled, which saith, "And 
when it was full they drew it to the shore, and 
put the good into vessels, but threw the bad 
away!" (Matt. xiii. 47, 48,) signifying the 
mansions of glory that the saints should have, 
and also the rejection that God will give to the 
ungodly and to sinners. And also that par- 



able — what a glorious reality is there in it ! — 
which saith, " Except a corn of wheat fall to 
the ground and die, it abideth alone ; but if it 
die, it doth bring forth much fruit," (John xii. 
24,) to signify that unless Jesus Christ did in- 
deed spill his blood and die the cursed death, 
he should abide alone — that is, have never a 
soul into glory with him ; but if he died, he 
should bring forth much fruit — that is, save 
many sinners. And also how real a truth 
there was in that parable concerning the Jews 
putting Christ to death, which the poor dis- 
persed Jews can best experience to their cost ; 
for they have been almost ever since a banish- 
ed people, and such as have God's sore dis- 
pleasure wonderfully manifested against them, 
according to the truth of the parable. Matt, 
xxi. 33-41. Oh therefore, for Jesus Christ's 
sake, do not slight the truth because it is dis- 
covered in a parable ! For by this argument 
thou mayest also — nay, thou wilt also — slight 
almost all the things that our Lord Jesus 
Christ did speak, for he spake to them for the 
most part (if not all) in parables. Why should 
it be said of thee as it is said of some, " These 
things are spoken to them that are without in 
parables, that seeing they might not see, and 
that hearing they might not understand?" 
Luke viii. 10. I say, take heed of being a 
quarreller against Christ's parables, lest Christ 
also object against the salvation of thy soul at 
the judgment-day. 

Friend, I have no more to say to thee now. 
If thou dost love me, pray for me, that my 
God would not forsake me nor take his Holy 
Spirit from me, and that God would fit me to 
do and suffer what shall be from the world or 
devil inflicted upon me. I must tell thee, the 
world rages, they stamp and shake their heads, 
and fain they would be doing ; the Lord help 
me to take all they shall do with patience, and 
when they smite the one cheek to turn the 
other to them, that I may do as Christ hath 
bidden me, for then the Spirit of God and of 
glory shall rest upon me. Farewell. 

I am thine to serve in the Lord Jesus. 

JOHN BUNYAN. 



SIGHS FROM HELL; 

OR, 

THE GROANS OF A DAMNED SOUL. 



LUKE XVI. 19-31. 



Ver. 19. There was a certain rich man, which 
was clothed in purple and fine linen, and fared 
sumptuously every day. 

This Scripture was not spoken by our Lord 
Jesus Christ to show you the state of two 
single persons only, (as some through igno- 
rance of the drift of Christ in his parables do 
dream,) but to show you the state of the godly 
and ungodly to the world's end, as is clear to 
him that is of an understanding heart ; for he 
spake them to the end that after generations 
should take notice thereof, and fear lest they 
also fall into the same condition. 

Now in my discourse upon these words I 
shall not be tedious, but as briefly as I may I 
shall pass through the several verses, and lay 
you down some of the several truths contained 
therein ; and the Lord grant that they may be 
profitable and of great advantage to those that 
read them or hear them read ! 

The 19th and 20th verses also I shall not 
spend much time upon, only give you three or 
four short hints, and so pass to the next verses, 
for they are the words I do intend most especi- 
ally to insist upon. 

The 19th, 20th, and 21st verses run thus: 
"There was a certain rich man which was 
clothed in purple and fine linen, and fared 
(deliciously, or) sumptuously every day. And 
there was a certain beggar named Lazarus, 
which was laid at his gate full of sores," &c. 

1. If these verses had been spoken by Jesus 
Christ, and no more, all the world would have 
gone near to have cast a wrong interpretation 
upon them ; I say, if Jesus had said only this 
much, " There was a certain rich man which 
fared sumptuously daily, and a certain beggar 
laid at his gate full of sores," the world would 
have made this conclusion of them : The rich 



man was the happy man, for at the first view 
it doth represent such a thing; but take all 
together — that is, read the whole parable — and 
you shall find that there is no man in a worse 
condition than he, as I shall clearly hold forth 
afterwards. 

2. Again, if a man would judge of men ac- 
cording to outward appearance he shall ofttimes 
take his mark amiss. Here is a man to out- 
ward appearance appears the only blessed man, 
better by half than the beggar, inasmuch as 
he is rich, the beggar poor ; he is well clothed, 
but peradventure the beggar is naked ; he hath 
good food, but the beggar would be glad of 
dogs' meat. " And he desired to be fed with 
the crumbs which fell from the rich man's 
table ; ' ' the rich man fares well every day, but 
the beggar must be glad of a bit when he can 
get it. Oh who would not be in a rich man's 
state ? A wealthy man, sorts of new suits, and 
dainty dishes every day ; enough to make one 
who minds nothing but his belly, and his back, 
and his lusts to say, Oh that I were in that 
man's condition ! Oh that I had about me as 
that man has ! Then I should live a life in- 
deed; then should I have heart's-ease good 
store ; then I should live pleasantly, and might 
say to my soul, " Soul, be of good cheer, eat, 
drink, and be merry;" thou hast everything 
plenty, and art in a most blessed condition. 

I say, this might be the conclusion with 
them that judge according to outward appear- 
ance. But if the whole parable be well con- 
sidered, you will see that which is had in high 
estimation with men is an abomination in the 
sight of God. And again, that condition that 
is the saddest condition, according to outward 
appearance, is ofttimes the most excellent, for 
the beggar had ten thousand degrees the best 

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BUNYAN'S COMPLETE WORKS. 



of it, though, to outward appearance his state 
was the saddest ; from whence we shall observe 
thus much : 

1. That those who judge according to out- 
ward appearance do for the most part judge 
amiss. 

2. That they that look upon their outward 
enjoyments to be tokens of God's special grace 
unto them are also deceived ; for, as it is here 
in the parable, a man of wealth and a child of 
the devil may make but one person ; or a man 
may have abundance of outward enjoyments 
and yet be carried by the devils into eternal 
burning. But this is the trap in which the 
devil hath caught many thousands of poor 
souls — namely, by getting them to judge ac- 
cording to outward appearance or according to 
God's outward blessings. 

Do but ask a poor, carnal, covetous wretch 
how he should know a man to be in a happy 
state, and he will answer, Those that God 
blesseth and giveth abundance of this world 
unto, when, for the most part, they are they 
that are the cursed men. Alas, poor men ! 
they are so ignorant as to think that because a 
man is increased in outward things, and that 
by a small stock, therefore God doth love that 
man with a special love, or else he would never 
do so much for him, never bless him so, and 
prosper the work of his hands. Ah, poor 
soul ! it is the rich man that goes to hell. And 
the rich man died, and in hell — mark, in hell 
— he lift up his eyes, &c. 

Methinks to see how the great ones of the 
world will go strutting up and down the street 
sometimes, it makes me wonder. Surely they 
look upon themselves to be the only happy 
men, but it is because they judge according to 
outward appearance; they look upon them- 
selves to be the only blessed men, when the 
Lord knows the generality are left out of that 
blessed condition. " Not many wise men after 
the flesh, not many mighty, not many noble 
are called." Ah ! did those that do now so 
brag that nobody dare scarce look on them 
but believe this, it would make them hang 
down their heads and cry, Oh give me a Laz- 
arus's portion ! 

I might here enlarge very much, but I shall 
not ; only thus much I shall say to you that 
have much of this world: Have a care that 
you have not your portion in this world. 
Take heed that it be not said to you hereafter, 
when you would very willingly have heaven, 
Remember in your lifetime you had your good 
things, in your lifetime you had your portion. 



And, friend, thou that seekest after this 
world and desirest riches, let me ask this ques- 
tion : Wouldst thou be content that God should 
put thee off with a portion in this life? 
Wouldst thou be glad to be kept out of heaven 
with a back well clothed and a belly well filled 
with the dainties of this world ? Wouldst thou 
be glad to have all thy good things in thy life- 
time, to have thy heaven to last no longer than 
while thou dost live in this world ? Wouldst 
thou be willing to be deprived of eternal hap- 
piness and felicity? If thou say no, then 
have a care of the world and thy sins ; have a 
care of desiring to be a rich man, " lest thy 
table be made a snare unto thee," lest the 
wealth of this world do bar thee out of glory. 
For, as the apostle saith, " They that will be 
rich do fall into temptation and a snare, and 
into many foolish and hurtful lusts, which 
drown men in perdition and destruction." 
Thus much in general, but now particularly. 

These two men here spoken of, as I said, do 
hold forth to us the state of the godly and un- 
godly ; the beggar holdeth forth the godly, and 
the rich man the ungodly. " There was a cer- 
tain rich man," &c. 

But why are the ungodly held forth under 
the notion of a rich man ? 

1. Because Christ would not have them 
look too high, as I said before, but that those 
who have riches would have a care that they 
be not all their portion. 

2. Because rich men are most liable to the 
devil's temptations, are most ready to be puffed 
up with pride, stoutness, cares of this world, in 
which things they spend most of their time — 
in lusts, drunkenness, wantonness, idleness, to- 
gether with other works of the flesh : " For 
which things' sake the wrath of God cometh 
upon the children of disobedience." 

3. Because he would comfort the hearts of 
his own, which are most commonly of the 
poorer sort, but God hath chosen the poor, 
despised, and base things of this world. 
Should God have set the rich man in the 
blessed state, his children would have con- 
cluded, being poor, that they had no share in 
the life to come. 

And again, had not God given such a dis- 
covery of the sad condition of those that are 
for the most part rich men, we should have 
had men conclude absolutely that the rich are 
the blessed men. Nay, albeit the Lord him- 
self doth so evidently declare that the rich 
ones of the world are for the most part in the 
saddest condition, yet they through unbelief, 



SIGHS FROM HELL. 



763 



or else presumption, do harden themselves 
and seek for the glory of this world, as though 
the Lord Jesus Christ did not mean as he said, 
or else that he will say more than will assur- 
edly come to pass ; but let them know that 
the Lord hath a time to fulfil what he had a 
time to declare, for the Scripture cannot be 
broken. 

But again, the Lord by his word doth not 
mean those are ungodly who are rich in the 
world, and no other ; for then must all those 
that are poor yet graceless and vain men be 
saved and delivered from eternal vengeance ; 
which would be contrary to the word of God, 
which saith that, together with the kings of 
the earth, and the great men, and the chief 
captains, and the mighty men, there are bond- 
men or servants and slaves that cry out at the 
appearance of the Almighty God and his Son 
Jesus Christ to judgment. 

So that, though Christ doth say, " there 
was a certain rich man," yet you must under- 
stand he meaneth all the ungodly, rich or 
poor. Nay, if you will not understand it so 
now, you shall be made to understand it to be 
so meant at the day of Christ's second coming, 
when all that are ungodly shall stand at the 
left hand of Christ, with pale faces and guilty 
consciences, with the vials of the Almighty's 
wrath ready to be poured out upon them. 
Thus much, in brief, touching the 19th verse. 
I might have observed other things from it, 
but now I forbear, having other things to 
speak of at this time. 

Ver. 20. And there was a certain beggar named 
Lazarus, which was laid at his gate full of 
sores. 

This verse doth chiefly hold forth these 
things : 1. That the saints of God are a poor, 
contemptible people : " There was a certain 
beggar." If you understand the word beggar 
to hold forth outward poverty or scarcity in 
outward things, such are saints of the Lord ; 
for they are, for the most part, a poor, des- 
pised, contemptible people. But if you alle- 
gorize it and interpret it thus — they are such 
as beg earnestly for heavenly food — this is 
also the spirit of the children of God, and it 
may be as truth in this sense, though not so 
naturally gathered from this Scripture. 

2. "That he was laid at his gate full of 
sores." These words hold forth the distempers 
of believers, saying, " he was full of sores ;" 
which may signify the many troubles, tempta- 
tions, persecutions, and afflictions in body 



and spirit which they meet withal while they 
are in the world, and also the entertainment 
they meet with at the hands of those ungodly 
ones who live upon the earth. Whereas it is 
said, " He was laid at his gate full of sores," 
mark, he was laid at his gate, not in his 
house; that was thought too good for him, 
but he was laid at his gate full of sores. From 
whence observe that the ungodly world do not 
desire to entertain and receive the poor saints 
of God into their houses. If they must needs 
be somewhere near unto them, yet they shall 
not come into their houses, but shut them out 
of doors ; if they will needs be near us, let them 
be at the gate. "And he was laid at his gate 
full of sores." 2. Observe, the world are not 
at all touched with the afflictions of God's 
children, for all they are full of sores : a de- 
spised, afflicted, tempted, persecuted people 
the world doth not pity, no, but rather labour 
to aggravate their trouble by shutting them 
out of doors ; sink or swim, what cares the 
world ? They are resolved to disown them ; 
they will give them no entertainment ; if the 
lying in the streets will do them any good, if 
hard usage will do them any good, if to be 
disowned, rejected, and shut out of doors by 
the world will do them any good, they shall 
have enough of that, but otherwise no refresh- 
ment, no comfort from the world. " And he 
was laid at his gate full of sores." 

Ver. 21. And desiring to be fed with the crumbs 
which fell from the rich man's table. More- 
over, the dogs came and licked his sores. 
By these words our Lord Jesus doth show 
us the frame of a Christian's heart, and also 
the heart and carriage of worldly men towards 
the saints of the Lord. The Christian's heart 
is held forth by this, that any thing will con- 
tent him while he is on this side glory. " And 
he desired to be fed with the crumbs," the 
dogs' meat, any thing. I say, a Christian 
will be content with any thing; if he have 
but to keep life and soul together (as we use 
to say) he is content, he is satisfied ; he hath 
learned (if he hath learned to be a Christian) 
to be content with any thing ; as Paul saith, 
" I have learned in whatsoever state I am, there- 
with to be content." He learns in all conditions 
to study to love God, to walk with God, to 
give up himself to God; and if the crumbs 
that fall from the rich man's table will but 
satisfy nature and give him bodily strength, 
that thereby he may be the more able to walk 
in the way of God, he is contented." "And 



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BUNYAN'S COMPLETE WORKS. 



he desired to be fed with the crumbs which 
fell from the rich man's table." But mark, 
he had them not; you do not find that he had 
so much as a crumb or a scrap allowed unto 
him. No, then the dogs will be beguiled; 
that must be preserved for the dogs. From 
whence observe that the ungodly world do 
love their dogs better than the children of 
God. You will say, That is strange. It is 
so indeed, yet it is true, as will be clearly 
manifested. As for instance: how many 
pounds do some men spend on their dogs 
when in the mean while the poor saints of 
God may starve for hunger ! They will build 
houses for their dogs, when the saints must be 
glad to wander and lodge in dens and caves 
of the earth. And if they be in any of their 
houses for the hire thereof, they will warn 
them out or eject them, or pull down the 
houses over their heads, rather than not rid 
themselves of such tenants. Again, some 
men cannot go half a mile from home but 
they must have dogs at their heels, but they 
can very willingly go half a score miles 
without the society of a Christian. Nay, if 
when they are busy with their dogs they 
should chance to meet a Christian, they would 
willingly shift him if they could. They will 
go on the other side the hedge or the way, 
rather than they will have any society with 
him. And if at any time a child of God 
should come into a house where there are but 
two or three ungodly wretches, they do com- 
monly wish either themselves or the saint out 
of doors ; and why so ? Because they cannot 
down with the society of a Christian ; though 
if there come in at the same time a dog, or a 
drunken, swearing wretch, (which is worse 
than a dog,) they will make him welcome; he 
shall sit down with them and partake of their 
dainties. And now tell me, you that love your 
sins and your pleasures, had you not rather 
keep company with a drunkard, a swearer, a 
strumpet, a thief, nay, a dog, than with an 
honest-hearted Christian? If you say no, 
what means your sour carriage to the people 
of God? Why do you look on them as if you 
would eat them up? Yet at the very same 
time if you can but meet your dog or a 
drunken companion you can fawn upon them, 
take acquaintance with them, to the tavern or 
alehouse with them, if it be two or three times 
in a week. But if the saints of God meet to- 
gether, pray together, and labour to edify one 
another, you will stay till doomsday before 
you will look into the house where they are. 



Ah, friends! when all comes to all, you will 
be found to love drunkards, strumpets, dogs, 
any thing, nay, to serve the devil, rather than 
to have loving and friendly society with the 
saints of God. 

"Moreover, the dogs came and licked his 
sores." Here again you may see not only the 
afflicted state of saints of God in this world, 
but also that even dogs themselves, according 
to their kind, are more favourable to the saints 
than the sinful world; though the ungodly 
will have no mercy on the saints, yet it is 
ordered so that these creatures, dogs, lions, 
&c, will. Though the rich man would not 
entertain him in his house, yet his dogs will 
come and do him the best good they can, even 
to lick his running sores. It was thus with 
Daniel; when the world was mad against him, 
and would have thrown him to the lions to be 
devoured, the lions shut their mouths at him, 
(or rather the Lord did shut them up,) so that 
there was not that hurt befell him as was de- 
sired by the adversaries. And of this I am 
persuaded, that would the creatures do as some 
men would have them, the saints of God should 
not walk so quietly up and down the streets 
and other places as they do. And as I said 
before, so I say again, I am persuaded that at 
the day of judgment many men's conditions 
and carriages will be so laid open that it will 
evidently appear they have been very merci- 
less and mad against the children of God ; in- 
somuch that when the providence of God did 
fall out so as to cross their expectation they 
have been very much offended thereat, as is 
very evidently seen in them who set them- 
selves to study how to bring the saints into 
bondage and to thrust them into corners, as in 
these late years. And because God hath in 
his goodness ordered things otherwise, they 
have gnashed their teeth thereat. Hence then 
let the saints learn not to commit themselves 
to their enemies. Beware of men. They are 
very merciless men, and will not so much 
favour you (if they can help it) as you may 
suppose they may. Nay, unless the over- 
ruling hand of God in goodness do order 
things contrary to their natural inclination, 
they will not favour you so much as a dog. 

Ver. 22. And it came to pass that the beggar 
died, and was carried by the angels into Abra- 
ham's bosom : the rich man also died, and was 
buried. 

The former verses do briefly hold forth the 
carriage of the ungodly in this life towards the 



SIGHS FROM HELL. 



765 



saints. Now this verse dotli hold forth the de- 
parture both of the godly and ungodly out of 
this life. 

Where he said, " And it came to pass that 
the beggar died, and was carried into Abra- 
ham's bosom; and the rich man died also." 
This beggar died— that represents the godly ; 
and the rich man died — that represents the 
ungodly. From whence observe, neither godly 
nor ungodly must live always without a change 
either by death or judgment. The good man 
died and the bad man died. The Scripture 
doth also back this truth, that good and bad 
must die, marvellous well, where it is said, 
" And it is appointed unto all men once to die, 
and after that the judgment." 

Mark, he doth not say it is so that men by 
chance may die, which might beget in the 
hearts of the ungodly especially some hope to 
escape the bitterness of it; but he saith, It is 
a thing most certain, it is appointed. Mark, 
"It is appointed unto all men once to die, 
and after that the judgment." God hath de- 
creed it that since men have fallen from that 
happy state that God at the first did set them 
in, "they shall die." Now when it is said 
the beggar died and the rich man died, part 
of the meaning is, they ceased to be any more 
in this world; I say, partly the meaning is, 
but not altogether. Though it be altogether 
the meaning when some of the creatures 
die, and yet it is but in part the meaning 
when it is said that men, women or chil- 
dren die ; for there is to them something else 
to be said, more than a barely going out of the 
world. For if when unregenerate men and 
women die there were an end of them, not only 
in this world, but also in the world to come, 
they would be happier than they will be now ; 
for when ungodly men and women die there is 
that to come after death that will be very ter- 
rible to them — namely, to be carried by the 
angels of darkness from their deathbeds to hell, 
there to be reserved to the judgment of the 
great day, when both body and soul shall meet 
and be united together again, and made capa- 
ble to undergo the utmost vengeance of the 
Almighty to all eternity. That is that, I say, 
which doth follow a man (that is not born 
again) after death, as it is clear from that in 1 
Pet. iii. 18, 19, where, before speaking of Christ 
being raised again by the power of his eternal 
Spirit, he saith, " By which (that is, by that 
Spirit) he went and preached to the spirits in 
prison." But what is the meaning of this? 
Why, thus much, that those souls who were 



once alive in the world in the time or days in 
which Noah lived, being disobedient in their 
times to the calls of God by his Spirit in Noah 
— for so I understand it — was, according to that 
which was foretold by that preacher, deprived 
of life and overcome by the flood, and are now 
in prison. Mark, he preached to the spirits in 
prison. He doth not say who were in prison 
under chains of darkness, reserved or kept 
there in that prison in which now they are, 
(ready, like villains iriHhe jail, to be brought 
before the judgment-seat of Christ at the great 
day.) But of this I shall speak further by and 
by. Now if this one truth, that men must die 
and depart this world, and either enter into joy 
or else into prison to be reserved to the day of 
judgment, were believed, we should not have 
so many wantons walk up and down the streets 
as there do ; at least it would put a mighty 
check to their filthy carriage, so that they 
would not, could not, walk so basely and sin- 
fully as they do. Belshazzar, notwithstanding 
that he was so far from the fear of God as he 
was, yet when he did but see God was offended 
and threatened him for his wickedness, it made 
him hang down his head and knock his knees 
together. Dan. v. 5, 6. If you read the verses 
before you will find he was careless, and satis- 
fying his lusts in drinking, and playing the 
wanton with his concubines ; but so soon as 
he did perceive the finger of an hand writing, 
"then (saith the Scripture) the king's coun- 
tenance was changed and his thoughts troubled 
him, so that the joints of his loins were loosed 
and his knees smote one against another." 
And when Paul told Felix of righteousness, 
temperance, and judgment to come, it made 
him tremble. And let me tell thee, soul, who- 
ever thou art, that if thou didst but verily be- 
lieve that thou must die and come to judgment, 
it would make thee turn over a new leaf. But 
this is the misery : the devil doth labour by 
all means as to keep out other things that are 
good, so to keep out of the heart, as much as 
in him lies, the thoughts of passing from this 
life into another world ; for he knows if he can 
but keep them from the serious thoughts of 
death he shall the more easily keep them in 
their sins, and so from closing with Jesus 
Christ ; as Job saith, " Their houses are safe 
from fear, neither is the rod of God upon 
them." Which makes them say to God, "De- 
part from us, for we desire not the knowledge 
of thy ways." Because there is no fear of death 
and judgment to come, therefore they do put 
off God and his ways, and spend their days in 



766 



BUNYAN'S COMPLETE WORKS. 



their sins, and in a moment — that is, before 
they are aware — go down to their grave. And 
thus it fared also with the man spoken of in 
Luke xii. 20. The man, instead of thinking 
on death, he thought how he might make his 
barns bigger; but in the midst of his business 
in the world he lost his soul before he was 
aware, supposing that death had been many 
years off ; but God said unto him, Thou fool ! 
thou troublest thyself about things of this life ; 
thou puttest off the thoughts of departing this 
world, when this night thy soul shall be taken 
from thee; or, This night, they — that is, the 
devils — will fetch away thy soul from thee. 
And here it comes to pass, men not being ex- 
ercised with the thoughts of departing this 
life, that they are so unexpectedly to them- 
selves and their neighbours taken away from 
the pleasures and profits, yea, and all the en- 
joyments they busy themselves withal while 
they live in this world. And hence it is again 
that you have some in your towns and cities 
that are so suddenly taken away — some from 
haunting the alehouses, others from haunting 
the whorehouses, others from playing and 
gaming, others from the cares and covetous 
desires after this world, unlooked for as by 
themselves or their companions. Hence it is 
also that men do so wonder at such tidings as 
these — that there is such a one dead, such a 
one departed; it is because they do so little 
consider both the transitoriness of themselves 
and their neighbours ; for had they but their 
thoughts well exercised about the shortness of 
this life, and the danger that will befall such 
as do miss of the Lord Jesus Christ, it would 
make them more wary and sober, and spend 
more time in the service of God, and be more 
delighted and diligent in inquiring after the 
Lord Jesus Christ, " who is the deliverer from 
the wrath to come." For, as I said before, it 
is evident that they who live after the flesh, in 
the lusts thereof, do not really and seriously 
think on death and the judgment that doth 
follow after; neither do they indeed endeavour 
so to do ; for did they it would make them say 
with the holy Job, " All the days of my ap- 
pointed time will I wait till my change come." 
And, as I said before, not only the wicked, 
but also the godly, have their time to depart 
this life. And the beggar died. The saints 
of the Lord, they must be deprived of this life 
also; they must yield up the ghost into the 
hands of the Lord their God ; they must also 
be separated from their wives, children, hus- 
bands, friends, goods, and all that they have 



in the world. For God hath decreed it ; it is 
appointed, namely, by the Lord, "for men 
once to die, and we must appear before the 
judgment-seat of Christ." But it may be ob- 
jected, If the godly die as well as the wicked, 
and if the saints must appear before the judg- 
ment-seat as well as the sinners, then what 
advantage have the godly more than the un- 
godly ? And how can the saints be in a better 
condition than the wicked? 

Ansiver. Eead the 22d verse over again, and 
you will find a marvellous difference between 
them, as much as is between heaven and hell, 
everlasting joy and everlasting torments ; for 
you find that when the beggar died, who repre- 
sents the godly, he was carried by the angels 
into Abraham's bosom, or into everlasting joy. 
Ps. i. But the ungodly are not so, but are 
hurried by the devils into the bottomless pit, 
drawn away in their wickedness, (Prov. iv.32,) 
for he saith, " And in hell he lift up his eyes." 
When the ungodly do die their misery begin- 
neth, for then appear the devils, like so many 
lions, waiting every moment till the soul de- 
part from the body. Sometimes they are vis- 
ible to the dying party, but sometimes more 
invisible ; but always this is certain, they 
never miss of the soul if it do die out of the 
Lord Jesus Christ, but do haul it away to the 
prison, as I said before, there to be tormented 
and reserved until the great and dreadful day 
of judgment, at which day they must, body 
and soul, receive a final sentence from the 
righteous Judge, and from that time be shut 
out from the presence of God into everlasting 
woe and distress. But the godly, when the 
time of their departure is at hand, then also 
are the angels of the Lord at hand ; yea, they 
are ready waiting upon the soul to conduct it 
safe into Abraham's bosom. I do not say but 
the devils are ofttimes very busy, doubtless, 
and attending the saints in their sickness; ay, 
and no question but they should willingly de- 
prive the soul of glory. But here is the com- 
fort — as the devils come from hell to devour the 
soul (if it be possible) at its departure, so the 
angels of the Lord come from heaven to watch 
over and conduct the soul (in spite of the 
devils) safe into Abraham's bosom. 

David had the comfort of this, and speaks it 
forth for the comfort of his brethren, saying, 
"The angel of the Lord encampeth round 
about them that fear him, and delivereth 
them." Mark, the angel of the Lord encamp- 
eth round about his children to deliver them. 
From what? From their enemies, of which 



SfGHS FROM HELL. 



767 



the devil is not the least. This is an excellent 
comfort at any time, to have the holy angels 
of God to attend a poor man or woman, but es- 
pecially it is comfortable in the time of dis- 
tress, at the time of death, when the devils be- 
set the soul with all the power that hell can 
afford them. But now it may be that the 
glorious angels of God do not appear at the 
first to the view of the soul ; nay, rather, hell 
stands before it, and the devils ready as if they 
would carry it thither ; but this is the com- 
fort — the angels do always appear at the last, 
and will not fail the soul, but will carry it safe 
into Abraham's bosom. Ah, friends ! consider, 
here is an ungodly man upon his deathbed, 
and he hath none to speak for him, none to 
speak comfort unto him ; but it is not so with 
the children of God, for they have the Spirit 
to comfort them. Here are the ungodly, and 
they have no Christ to pray for their safe con- 
duct to glory, but the saints have an interces- 
sor. Job xvii. 9. Here is the world; when 
they die they have none of the angels of God 
to attend upon them, but the saints have their 
company. In a word, the unconverted person, 
when he dies, he sinks into the bottomless pit ; 
but the saints, when they die, do ascend with 
and by the angels into Abraham's bosom, or 
into unspeakable glory. 

Again, it is said that the rich man when he 
died was buried, or put into the earth, but 
when the beggar died he was carried by the 
angels into Abraham's bosom. The one in a 
very excellent style : where he saith he was car- 
ried by angels into Abraham's bosom, it de- 
notes the excellent condition of the saints of 
God, as I said before ; and not only so, " but 
also the preciousness of the death of the saints 
in the eyes of the Lord," that after generations 
may see how precious in the sight of the Lord 
the death of his saints is, when he saith they 
are carried by the angels into Abraham's 
bosom. 

Thus many times the Lord adorneth the 
death and departure of his saints, to hold forth 
to after generations how excellent they are in 
his eyes. It is said of Enoch that God took 
him ; of Abraham, that he died in a good old 
age ; of Moses, that the Lord buried him ; of 
Elijah, that he was taken up into heaven ; that 
the saints sleep in Jesus ; that they die in the 
Lord ; that they rest from their labours ; that 
their works follow them ; that they are under 
the altar; that they are with Christ; that they 
are in light; that they are to come with the 
Lord Jesus to judge the world. All which 



sayings signify thus much, that to die as a 
saint is a very great honour and dignity. But 
the ungodly are not so. The rich or ungodly 
dies and is buried; he is carried from hi? 
dwelling to his grave, and there he is buried, 
hid in the dust, and his body doth not so fast 
moulder and come to naught there but his 
name doth stink as fast in the world. As saith 
the Holy Scripture, The name of the wicked 
shall rot. And indeed the names of the godly 
are not in so much honour after their depart- 
ure but the wicked and their names do as much 
rot. What a dishonour to posterity was the 
death of Balaam, Agag, Ahithophel, Haman, 
Judas, Herod, with the rest of his compan- 
ions ! 

Thus the wicked have their names written 
on the earth, and they do perish and rot, and 
the names of the saints cast forth a dainty sa- 
vour to following generations ; and that the 
Lord Jesus doth signify where he saith, " The 
godly are carried by the angels into Abraham's 
bosom." And the wicked are nothing worth 
wmere he saith, " The ungodly die and are 
buried." 

Ver. 23. And in hell he lift up his eyes, being in 
torments, and seeth Abraham afar off, and 
Lazarus in his bosom. 

The former verse speaks only of the depart- 
ure of the ungodly out of this life, together 
with the glorious conduct that the godly have 
into the kingdom of their Father. Now, our 
Lord doth show in this verse partly what doth 
and shall befall to the reprobate after this life 
is ended, where he saith, "And in hell he lift 
up his eyes." That is, the ungodly after they 
depart this life do lift up their eyes in hell. 
From these words may be observed these 
things : 

1. That there is an hell for souls to be tor- 
mented in when this life is ended. Mark, after 
he was dead and buried " in hell he lift up his 
eyes." 

2. That all that are ungodly and do live and 
die in their sins, so soon as ever they die they 
go into hell : he died and was buried, and 
" in hell he lift up his eyes." 

3. That some are so fast asleep and secure in 
their sins that they scarce know well where 
they are till they come into hell, and that I 
gather from these words : " In hell he lift up 
his eyes." He was asleep before, but hell 
makes him lift up his eyes. 

As I said before, it is evident that there is an 
hell for souls, yea, and bodies too, to be tor- 



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mented in after they depart this life, as is 
clear — first, because the Lord Jesus Christ, 
that cannot lie, did say that after the sinner 
was dead and buried "in hell he lift up his 
eyes." 

Now, if it be objected that by hell is here 
meant the grave, that I plainly deny — 

1. Because there the body is not sensible of 
torment or ease ; but in that hell into which 
the spirits of the damned depart they are sen- 
sible of torment, and would very willingly be 
free from it to enjoy ease, which they are sen- 
sible of the want of, as is clearly discovered in 
this parable : " Send Lazarus, that he may dip 
the tip of his finger in water to cool my 
tongue." 

2. It is not meant the grave, but some other 
place ; because the bodies, so long as they lie 
there, are not capable of lifting up their eyes 
to see the glorious condition of the children of 
God, as the souls of the damned do : "In hell 
he lift up his eyes." 

3. It cannot be the grave ; for then it must 
follow that the soul was buried there with the 
body, which cannot stand with such a dead 
state as is here mentioned ; for he saith, " The 
rich man died" — that is, his soul was separated 
from his body — "and in hell he lift up his 
eyes." 

If it be again objected that there is no hell 
but in this life, that I do also deny, as I said 
before : After he was dead and buried " in hell 
he lift up his eyes." And let me tell thee, O 
soul, whoever thou art, and if thou close not 
in savingly with the Lord Jesus Christ, and 
lay hold on what he hath done and is doing in 
his own person for sinners, thou wilt find such 
an hell after this life is ended that thou wilt 
not get out of again for ever and ever. And 
thou that art wanton, and dost but make a 
mock at the servants of the Lord when they 
tell thee of the torments of hell, thou wilt find 
that when thou departest out of this life that 
hell, even the hell which is after this life, will 
meet thee in thy journey thither, and will, 
with its hellish crew, give thee such a sad 
salutation that thou wilt not forget it to all 
eternity — when that Scripture comes to be ful- 
filled on thy soul, in Isa. xiv. 9 : " Hell from 
beneath is moved for thee to meet thee at thy 
coming ; it stirreth up the dead for thee, even 
all the chief ones of the earth ; it hath raised 
from their thrones all the kings of the nations. 
All they " — that is, that are in hell — "shall say, 
Art thou become as weak as we? Art thou 
become like unto us?" Oh, sometimes when 



I have had but thoughts of going to hell, and 
considered the everlastingness of their ruin 
that fall in thither, it hath stirred me up rather 
to seek to the Lord Jesus Christ to deliver me 
from thence, than to slight it and make a mock 
at it. 

"And in hell he lift up his eyes." The 
second thing I told you was this : that all the 
ungodly that live and die in their sins so soon 
as ever they depart this life do descend into 
hell. This is also verified by the words in this 
parable, where Christ saith, "He died and was 
buried, and in hell he lift up his eyes." " As 
the tree falls, so it shall lie, whether it be to 
heaven or hell." And as Christ said to the 
thief on the cross, "This day shalt thou be 
with me in paradise," even so the devil, in like 
manner, may say unto the soul, To-morrow 
shalt thou be with me in hell. See, then, what 
a miserable case he that dies in an unregenerate 
state is in ! He departs from a long sickness 
to a longer hell, from the gripings of death to 
the everlasting torments of hell. "And in 
hell he lift up his eyes." Ah, friends ! if you 
were but yourselves, you would have a care 'of 
your souls ; if you did but regard, you would 
see how mad they are that slight the salvation 
of their souls : " Oh what will it profit thy soul 
to have pleasure in this life and torment in 
hell ?" Thou hadst better part with all thy 
sins, and pleasures, and companions, or what- 
soever thou delightest in, than to have soul 
and body cast into hell. "Oh then do not 
neglect our Lord Jesus Christ, lest thou drop 
down to hell !" Consider, would it not wound 
thee to thine heart to come upon thy deathbed, 
and instead of having the comfort of a well- 
spent life, and the merits of the Lord Jesus 
Christ, together with the comfort of his glori- 
ous Spirit, to have, first, the sight of an ill- 
spent life, thy sins flying in thy face, thy con- 
science uttering of itself with thunderclaps 
against thee, the thoughts of God terrifying 
of thee, death, with his merciless paw, seizing 
upon thee, the devils standing ready to scramble 
for thy soul, and hell enlarging herself and 
ready to swallow thee up, and an eternity of 
misery and torment attending upon thee, from 
which there will be no release ? For, mark, 
death doth not come alone to an unconverted 
soul, but with such company as, wast thou but 
sensible of, it would make thee tremble. I 
pray consider that Scripture in Eev. vi. 8: 
" And I looked and beheld a pale horse, and 
his name that sat upon him was Death, and 
Hell followed with him." Mark, death doth 



SIGHS FROM HELL. 



769 



not come alone to the ungodly, no, but hell 
goeth with him. O miserable comforters ! 
miserable society ! Here come death and hell 
unto thee. Death goeth into thy body and 
separates body and soul asunder; hell stands 
without (as I may say) to embrace, or rather 
to crush, thy soul between its everlasting- 
grinders. Then thy mirth, thy joy, thy sinful 
delights will be ended when this comes to pass. 
Lo, it will come. Blessed are all those that, 
through Jesus Christ's mercies, by faith, do 
escape these soul-murdering companions ! 
"And in hell he lift up his eyes." 

The third thing, you know, that we did ob- 
serve from these words was this — that some are 
so fast asleep and secure in their sins that they 
scarce know where they are until they come 
into hell. And that, I told you, I gather by 
these words, " In hell he lift up his eyes." 
Mark, it was in hell that he lift up his eyes. 
Now some do understand by these words that 
he came to himself, or began to consider with 
himself, or to think with himself, in what 
an estate he was and what he was deprived 
of ; which is still a confirmation of the thing- 
laid down by me. There it is that they come 
to themselves — that is, there they are sensible 
where they are indeed. Thus it fares with 
some men that they scarce know where they 
are till they lift up their eyes in hell. It is 
with those people as with those that fall down 
in a swoon ; you know if a man do fall down 
in a swoon in one room, though you take him 
up and carry him into another, yet he is not 
sensible where he is till he cometh unto him- 
self and lifts up his eyes. 

Truly, thus, as it is to be feared, it is with 
many poor souls ; they are so senseless, so hard, 
" so seared in their conscience," that they are 
ignorant of their state, and when death comes 
it strikes them as it were into a swoon, (es- 
pecially if they die suddenly,) and so they are 
hurried away, and scarce know where they are 
till in hell they lift up their eyes ; this is he 
who dieth in his full strength, fully at ease and 
quiet. 

Of this sort are they spoken of in Ps. 
xxxvii., where he saith, " There are no bonds 
in their death, but their strength is firm : they 
are not troubled as other folk, neither are they 
plagued like other men." And again, " They 
spend their days in wealth, and in a moment" 
— mark, in a moment, before they are aware — ■ 
they "go down into the grave." 

Indeed, this is too much known by woeful 
and daily experience ; sometimes when we go 
49 



to visit them that are sick in the towns and 
places where we live, oh how senseless, how 
seared in their conscience are they ! They are 
neither sensible of heaven nor of hell, of sin 
nor of a Saviour ; speak to them of their con- 
dition and the state of their souls, and you 
shall find them as ignorant as if they had no 
souls to regard. Others, though they lie ready 
to die, yet they are busying themselves about 
their outward affairs, as though they should 
certainly live here, even to live and enjoy the 
same, for ever. Again, come to others, speak 
to them about the state of their souls, though 
they have no more experience of the new birth 
than a beast, yet will they speak as confidently 
of their eternal estate and the welfare of their 
souls as if they had the most excellent experi- 
ence of any man or woman in the world, say- 
ing, " I shall have peace," when, as I said, even 
now the Lord knows they are as ignorant of 
the new birth, of the nature and operation of 
faith, of the witness of the Spirit, as if there 
was no new birth, no faith, no witness of the 
Spirit of Christ in any of the saints in the 
world. Nay, thus many of them are even an 
hour or less before their departure. Ah, poor 
souls ! though they may go away here like a 
lamb, as the world says, yet if you could but 
follow^ them a little, to stand and listen soon 
after their departure, it is to be feared you 
shall hear them roar like a lion at their first 
entrance into hell, far worse than ever did 
Korah, &c, when they went down quick into 
the ground. 

Now, by this one thing doth the devil take 
great advantage on the hearts of the ignorant, 
suggesting unto them that because the party 
deceased departed so quietly, without all doubt 
they are gone to rest and joy ; when, alas ! it 
is to be feared the reason why they went away 
so quietly was rather because they were sense- 
less and hardened in their conscience, yea, 
dead before in sins and trespasses. For had 
they but some awakenings on their deathbeds, 
as some have had, they would have made all 
the town ring of their doleful condition, but 
because they are seared and ignorant, and so 
depart quietly, therefore the world takes heart 
of grace, (as we use to say,) and makes no great 
matter of living and dying they cannot tell 
how: "Therefore pride compasseth them as 
a chain." But let them look to themselves, 
for if they have not an interest in the Lord 
Jesus now while they live in the world, they 
will, whether they die raging or still, go unto 
the same place and lift up their eyes in hell. 



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BUNYAN'S COMPLETE WORKS. 



my friends! did you but know what a 
miserable condition they are in that go out of 
this world without an interest in the Son of 
God, it would make you smite upon your thigh 
and in the bitterness of your souls cry out, 
" Men and brethren, what shall we do to be 
saved?" And not only so, but thou wouldst 
not be comforted until thou didst find a rest 
for thy soul in the Lord Jesus Christ. 

Ver. 23. And in hell he lift up his eyes, being in 
torment, and seeth Abraham afar off, and Laza- 
rus in his bosom. 

Something in brief I have observed from 
the first part of this verse — namely, from these 
words: "And in hell he lift up his eyes." 
And indeed I have observed but some things, 
for they are very full of matter and many 
things might be taken notice of in them. 
There is one thing more that I might touch 
upon as couched in this saying, and that is 
this: Methinks the Lord Jesus Christ doth 
hereby signify that men are naturally unwilling 
to see or to take notice of their sad state — I say 
by nature — but, though now they are willingly 
ignorant, yet in hell they shall lift up their 
eyes. That is, in hell they shall see and un- 
derstand their miserable condition ; and there- 
fore to these words, "In hell he lift up his 
eyes," he adds, " being in torment," as if he 
had said, Though once they shut their eyes, 
though once they were willingly ignorant, yet 
when they depart into hell they shall be so 
miserably handled and tormented that they 
shall be forced to lift up their eyes. While 
men live in this world and are in a natural 
state they will have a good conceit of them- 
selves and of their condition ; they will con- 
clude that they are Christians, that Abraham 
is their father, and their state to be as good as 
the best ; they will conclude they have faith, 
the Spirit, good hope, an interest in the Lord 
Jesus Christ; but when they drop into hell 
and lift up their eyes there, and behold, first, 
their souls to be in extreme torments, their 
dwelling to be the bottomless pit, their com- 
pany thousands of damned souls, also the in- 
numerable company of devils, and the hot 
scalding vengeance of God not only to drop, 
but to fall very violently upon them, then they 
will be awakened who all their lifetime were 
in a sleep — I say, when this comes to pass — for 
lo, it will — then in hell they shall lift up their 
eyes, in the midst of torment they shall lift up 
their eyes. 

Again, you may observe in these words, 



" And in hell he lift up his eyes, being in tor- 
ment," that ungodly men will smart for their 
sins in the torments of hell. Now, here I am 
put to a stand when I consider the torments 
of hell into which the damned do fall. O un- 
speakable torments! endless torments! 
Now, that thy soul might be made to flee 
from those intolerable torments into which 
the damned do go, I shall show you briefly 
what are the torments of hell. First, by the 
names of it ; secondly, by the sad state thou 
wilt be in if thou comest there. First, the 
names. It is called a never-dying worm, 
(Mark ix. ;) it is called an oven, fire-hot, (Mai. 
iv. 1 ;) it is called a furnace, a fiery furnace, 
(Matt. xiii. ;) it is called the bottomless pit, 
the unquenchable fire, fire and brimstone, 
hell-fire, the lake of fire, devouring fire, ever- 
lasting fire, eternal fire, a stream of fire. 
Rev. xxi. 

1. One part of thy torments will be this: 
thou shalt have a full sight of all thy ill- 
spent life, from first to last ; though here thou 
canst sin to-day and forget it by to-morrow, 
yet there thou shalt be made to remember 
how thou didst sin against God at such a 
time and in such a place, for such a thing 
and with such a one, which will be a hell 
unto thee. Ps. 1. 21 : " God will set them in 
order before thine eyes." 

2. Thou shalt have the guilt of them all lie 
heavy on thy soul — not only the guilt of one 
or two, but the guilt of them all together — 
and there they shall lie in thy soul, as if thy 
belly were full of pitch and set on a light fire. 
Here men can sometimes think on their sins 
with delight, but there with unspeakable tor- 
ment, for that I understand to be the fire that 
Christ speaketh of, which shall never be 
quenched. While men live here, oh how 
doth the guilt of one sin sometimes crush the 
soul ! It makes a man in such plight that he 
is weary of his life, so that he can neither rest 
at home nor abroad, neither up nor in bed. 
Nay, I do know that they have been so tor- 
mented with the guilt of one sinful thought 
that they have been even at their wits' ends 
and have hanged themselves. But now when 
thou comest into hell, and hast not only one, 
or two, or an hundred sins, with the guilt of 
them all, on thy soul and body, but all the 
sins that ever thou didst commit since thou 
earnest into the world altogether clapped on 
thy conscience at one time, as one should 
clap a red-hot iron to thy breast, and there to 
continue to all eternity, this is miserable. 



SIGHS FROM HELL. 



771 



3. Again, then thou shalt have brought into 
thy remembrance the slighting of the Gospel 
of Christ ; here thou shalt consider how will- 
ing Christ was to come into the world to save 
sinners, and for what a trifle thou didst reject 
him. This is plainly held forth in Isa. xxviii., 
where, speaking of the Lord Jesus Christ, the 
foundation of salvation, (ver. 16,) he saith of 
them that reject the Gospel that when the 
overflowing scourge doth pass through the 
earth, (which I understand to be at the end 
of the world,) then, saith he, "It shall take 
you morning by morning, by day and by 
night shall it pass over you;" that is, contin- 
ually, without any intermission. " And it 
shall be a vexation only to hear the report." 
A vexation — that is, a torment, or a great part 
of hell — only to understand the report, to un- 
derstand the good tidings that came into the 
world by Christ's death for poor sinners. And 
you will find this verily to be the mind of the 
Spirit, if you compare it with Isa. liii. 1, 
where he speaks of men's turning their backs 
upon the tenders of God's grace in the Gos- 
pel; he saith, "Who hath believed our re- 
port," or the Gospel declared by us? Now 
this will be a mighty torment to the ungodly, 
when they shall understand the goodness of 
God was so great that he even sent his Son 
out of his bosom to die for sinners, and yet 
that they should be so foolish as to put him 
off from one time to another ; that they 
should be so foolish as to lose heaven and 
Christ and eternal life in glory for the society 
of a company of drunkards ; that they should 
lose their souls for a little sport, for this 
world, for a strumpet, for that which is lighter 
than vanity and nothing — I say, this will be a 
very great torment unto thee. 

4. Another part of thy torment will be this : 
thou shalt see thy friends, thy acquaintance, 
thy neighbours — nay, it may be, thy father, 
thy mother, thy wife, thy husband, thy chil- 
dren, thy brother, thy sister, with others — in 
the kingdom of heaven, and thyself thrust 
out. Luke xiii. 28. There shall be weeping, 
&c, when you shall see Abraham, (your 
father,) and Isaac, and Jacob, (together with 
your brethren) the prophets, in the kingdom 
of heaven, and you yourselves thrust out. 
Nay, saith he, " They shall come from the 
east and from the west " — that is, those that 
thou didst never see in all thy life before — 
and they shall sit down with thy friends, and 
thy neighbours, thy wife and children in the 
kingdom of heaven, and thou, for thy sins and 



disobedience, shall be shut, nay, thrust out. 
wonderful torment ! 

5. Again, thou shalt have none but a com- 
pany of damned souls, with an innumerable 
company of devils, to keep company with 
thee. While thou art in this world the very 
thought of the devils appearing to thee makes 
thy flesh to tremble and thine hair ready to 
stand upright on thy head. But oh what wilt 
thou do when not only the supposition of the 
devils appearing, but the real society of all 
devils of hell will be with thee, howling and 
roaring, screeching and roaring in such a 
hideous manner that thou wilt be even at thy 
wits' end, and be ready to run stark mad again 
for anguish and torments ? 

6. Again, that thou mightest be tormented 
to purpose, the mighty God of heaven will lay 
as great wrath and vengeance upon thee as 
ever he can by the might of his glorious power. 
As I said before, thou shalt have his wrath not 
by drops, but by whole showers shall it come, 
thunder upon thy body and soul so fast and so 
thick that thou shalt be tormented out of 
measure. And so saith the Scripture, (2 
Thess. iii. 9,) speaking of the wicked, "who 
shall be punished with everlasting destruction 
from the presence of the Lord and from the 
glory of his power," when the saints shall be 
admiring his goodness and glory. 

Again, this thou shalt have, as I said before, 
without any intermission : thou shalt not have 
any ease so long as while a man may turn 
himself round; thou shalt have it always, 
every hour, day and night ; for their worm 
never dies, but always gnaws, and their fire is 
never quenched. 

Again, in this condition thou must be for 
ever, and that is as sad as all the rest. For if 
a man were to have all his sins laid to his 
charge, and communion with the devils, and 
as much wrath as the great God of heaven can 
inflict upon him — I say, if it were but for a 
time, even ten thousand years, and so end, 
there would be ground of comfort and hopes 
of deliverance ; but here is thy misery, this is 
thy state for ever, here thou must be for ever ; 
when thou lookest about thee, and seest what 
an innumerable company of howling devils 
thou art amongst, thou shalt think this again, 
This is my portion for ever. When thou hast 
been in hell so many thousand years as there 
are stars in the firmament or drops in the sea 
or sands on the sea-shore, yet thou hast to lie 
there for ever. Oh this one word evee, how 
will it torment thy soul ! 



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BUNYAN'S COMPLETE WORKS. 



Friends, I have only given a very short 
touch of the torments of hell. Oh I am set, I 
am set, and am not able to utter what my mind 
conceives of the torments of hell. Yet this let 
me say to thee : accept of God's mercy through 
our Lord Jesus Christ, lest thou feel that with 
thy conscience which I cannot express with 
my tongue, and say, I am sorely tormented in 
this flame. 

1. " And seeth Abraham afar off, and Laz- 
arus in his bosom." When the damned are in 
this pitiful state, surrounded with fears, with 
terrors, with torment and vengeance, one thing 
they shall have, which is this : they shall see 
the happy and blessed state of God's children. 
He seeth Abraham afar off, and Lazarus in his 
bosom, which, as I said before, is the happy 
state of the saints when this life is ended. 
This now shall be so far from being an ease 
unto them that it shall most wonderfully ag- 
gravate or heighten their torment, as I said 
before. There shall be weeping or cause of 
lamentation when they shall see Abraham and 
Isaac and Jacob in the kingdom of heaven, 
and themselves thrust out. 

Observe, those that die in their sins are far 
from going to heaven. He seeth Abraham 
afar off, and Lazarus in his bosom. And in- 
deed it is just with God to deal with them that 
die in their sins according to what they have 
done, and to make them who are far from 
righteousness now to stand far from heaven to 
all eternity. Hearken to this, ye stout-hearted, 
that are far from righteousness and that are 
resolved to go on in your sins : when you die 
you will be far from heaven ; you will see 
Lazarus, but it will be afar off. 

Again: "He seeth Abraham afar off, and 
Lazarus in his bosom." 

These are some of the things the damned do 
behold so soon as they come into torment. 
Mark, " And he seeth Lazarus in Abraham's 
bosom." Lazarus ! who was he ? Why, even 
he that was so slighted, so disregarded, so un- 
dervalued by this ungodly one while he was in 
the world. He seeth Lazarus in his bosom. 

From whence observe, that those who live 
and die the enemies of the saints of God, let 
them be never so great and stout, let them 
bear never so much sway while they are in the 
world, let them brag and boast never so much 
while they are here, they shall, in spite of their 
teeth, see the saints, yea, the poor saints, even 
the Lazaruses, or the ragged ones that belong 
to Jesus, to be in a better condition than them- 
selves. Oh, who do you think was in the best 



condition? Who do you think saw them- 
selves in the best condition — he that was in 
hell or he that was in heaven ? he that was in 
darkness or he that was in light? he that was 
in everlasting joy or he that was in everlasting 
torments ? The one with God, Christ, saints, 
angels ; the other in tormenting flames, under 
the curse of God's eternal hatred, with the 
devils and their angels, together with an innu- 
merable company of howling, roaring, cursing, 
ever-burning reprobates ? Certainly this ob- 
servation will be easily proved to be true here 
in this world by him that looks upon it with 
an understanding heart, and will clear itself to 
be true in the world to come by such as shall 
go either to heaven or to hell. 

2. The second observation from these words,- 
" And seeth Abraham afar off, and Lazarus in 
his bosom," is this : they that are the persecu- 
tors of the saints of the Lord now in this 
world shall see the Lord's persecuted ones to 
be they that are so highly esteemed by the 
Lord as to sit or be in Abraham's bosom, (in 
everlasting glory,) though the enemies to the 
children of God did so lightly esteem them 
that they scorned to let them gather up the 
dogs' meat that fell under their table. This is 
also verified and held forth plainly by this 
parable. And therefore be not grieved, O 
you that are tempted, persecuted, afflicted, 
sighing, praying saints of the Lord: though 
your adversaries look upon you now with a 
disdainful, surly, rugged, proud, and haughty 
countenance, yet the time shall come when 
they shall spy you in Abraham's bosom. 

I might enlarge upon these things, but shall 
leave them to the Spirit of the Lord, which 
can better by ten thousand degrees enlarge 
them on thy heart and conscience than I can 
upon a piece of paper. Therefore, leaving 
thee to the blessing of the Lord, I shall come 
to the next verse, and shall be brief in speak- 
ing to that also, and so pass to the rest. 

Ver. 24. And he cried, and said, Father Abra- 
ham, have mercy upon me, and send Lazarus, 
that he may dip the tip of his finger in water, 
and cool my tongue ; for I am tormented in 
this fame. 

You know I told you that verse 22d is a 
discovery of the departure of the godly and 
the ungodly out of this life, where it saith, 
"The beggar died, and the rich man also 
died." The 23d verse is a discovery of the 
proper places both of the godly and ungodly 
after death, one being in Abraham's bosom or 



SIGHS FROM HELL. 



773 



in glory, the other in hell. Now, verse 24th is 
a discovery of part of the too-late repentance 
of the ungodly when they are dropped down 
into hell: "And he cried, and said, Father 
Abraham, have mercy on me." 

From the words, " And he cried," we may 
observe, first, what a change the ungodly will 
have when they come into hell. He cried ! 
It is like he was laughing, jesting, jeering, 
drinking, mocking, swearing, cursing, prating, 
persecuting of the godly in his prosperity, 
among his filthy companions. But now the 
case is otherwise ; now he is in another 
frame, now his proud, stout, currish carriage 
is come down. And he cried! The laughter 
of the ungodly will not last always, but will be 
sure to end in a cry : "The triumphing of the 
wicked is short." Consider, you must have a 
change either here or in hell. If you be not 
new creatures, regenerate persons, new-born 
babes in this world before you go hence, 
your note will be changed, your conditions 
will be changed; for if you come into hell 
you must cry. Oh, did but the singing 
drunkards, when they are making merry on 
the alehouse bench, think on this, it would 
make them change their note and cry, What 
shall I do ? Whither shall I go when I die ? 
But, as I said before, the devil, as he labours 
to get poor souls to follow their sins, so he 
labours also to keep the thoughts of eternal 
damnation out of their minds. And indeed 
these two things are so nearly linked together 
that the devil cannot well get the soul to go 
on in sin w T ith delight unless he can keep the 
thoughts of that terrible after-clap out of their 
minds. 

But let them know that it shall not always 
be thus with them ; for if when they depart 
they drop down into eternal destruction, they 
shall have such a sense of their sins and the 
punishment due to the same that it shall 
make them cry. And he cried ! Oh what an 
alteration will there be among the ungodly 
when they go out of this world ! It may be a 
fortnight or a month before their departure ; 
they were light, stout, surly, drinking them- 
selves drunk, slighting God's people, mocking 
at goodness and delighting in sin, following 
the world, seeking after riches, faring de- 
liriously, keeping company with the bravest; 
but now 7 they are dropped down into hell they 
cry. A little while ago they were painting 
their faces, feeding their lusts, following their 
whores, robbing their neighbours, telling of 
lies, following of plays and sports to pass away 



the time ; but now they are in hell they do 
cry. It may be last year they heard some 
good sermons, were invited to receive heaven, 
were told their sins should be pardoned if 
they closed in with Jesus : but refusing his 
proffers and slighting the grace that was once 
tendered, they are now in hell and do cry. 

Before, they had so much time they thought 
that they could not tell how to spend it unless 
it were in hunting and whoring, in dancing 
and playing, and spending whole hours, yea, 
days, nay, weeks, in the lusts of the flesh ; but 
when they depart into another place, and 
begin to lift up their eyes in hell and consider 
their miserable and irrecoverable condition, 
they will cry. 

Oh what a condition wilt thou fall into 
when thou dost depart this world ! If thou 
depart unconverted and not born again, thou 
hadst better have been smothered the first 
hour thou wast born ; thou hadst better have 
been plucked one limb from another; thou 
hadst better have been made a dog, a toad, a 
serpent, nay, any other creature in the visible 
world, than to die unconverted ; and this thou 
wilt find to be true when in hell thou dost lift 
thine eyes and dost cry. 

Here then, before we go any farther, you 
may see that it is not without good ground 
that these words are here spoken by our Lord, 
that when any of the ungodly do depart into 
hell they will cry. Cry ! why so ? 

1. They will cry to think that they should 
be cut off from the land of the living, never 
more to have any footing therein. 

2. They will cry to think that the Gospel 
of Christ should be so often proffered to them, 
and yet they are not profited by it. 

3. They will cry to think that now, though 
they would never so willingly repent and be 
saved, yet they are past all recovery. 

4. They will cry to think that they should 
be so foolish as to follow their pleasures when 
others were following Christ. 

5. They will cry to think that they must be 
separate from God, Christ, and the kingdom 
of heaven, and that for ever. 

6. To think that their crying will now do 
them no good. 

7. To think that at the day of judgment 
they must stand at the left hand of Christ, 
among an innumerable company of damned 
ones. 

8. They will cry to think that Lazarus, 
whom once they slighted, must be of them 
that must sit down with Christ to judge, or, 



774 



JBUNYAN'S COMPLETE WORKS. 



together with. Christ, to pass sentence of con- 
demnation on their souls for ever. 

9. Cry to think that when the judgment is 
over and others are taken into the everlasting 
kingdom of glory, then they must depart back 
again into that dungeon of darkness from 
whence they came out, (to appear before the 
terrible tribunal,) where they shall be tor- 
mented so long as eternity lasts, without the 
least intermission or ease. 

How sayest thou, O thou wanton, proud, 
swearing, lying, ungodly wretch ! whether this 
be to be slighted and made a mock at ? And 
again, tell me now if it be not better to leave 
sin and to close in with Christ Jesus, notwith- 
standing that reproach thou shalt meet with 
for so doing, than to live a little while in this 
world, in pleasures and feeding thy lusts, in 
neglecting the welfare of thy soul, and re- 
fusing to be justified by Jesus, and in a mo- 
ment to drop down to hell and to cry ? Oh 
consider, I say, consider betimes, and put not 
off the tenders of the grace of our Lord Jesus 
Christ, lest you lift up your eyes in hell and 
cry for anguish of spirit. 

" And he cried, and said, Father Abraham, 
have mercy upon me, and send Lazarus," &c. 

These words do not only hold forth the 
lamentable condition of the damned and their 
lamentable howling and crying out under their 
anguish of spirit, but also they do signify to us 
(as I said before) their too late repentance; 
and also that they would very willingly, if 
they might, be set at liberty from that ever- 
lasting misery that by their sins they have 
plunged themselves into. I say, these words 
do hold a desire that the damned have to be 
delivered from those torments that they now 
are in: "O Father Abraham, (saith he,) have 
mercy upon me, and send Lazarus, that he 
may dip the tip of his finger in water and cool 
my tongue, for I am tormented in this flame." 
These words, "Father Abraham," may have 
some difficulty in them. It is possible that 
some may think them to be meant of Abraham, 
and those, or him that crieth out here, to be 
the Jews. Or it may be some may understand 
it to be God or Jesus Christ his Son, which I 
rather suppose it may be, that is here cried 
unto, because you find the same cry to him as 
it was uttered by the ungodly in other places 
of Scripture: "Then shall they say, Lord, 
Lord, we have eat and drank in thy presence, 
and thou hast taught in our streets." Nay, 
more, "In thy name have we cast out devils, 
and in thy name done many wonderful works." 



This was just at their rejection. And again, 
they cry again to him, even to Jesus, "Lord, 
Lord, open to us." And he there again gives 
them a repulse, as also in this parable. But 
however or whosoever Abraham is, yet these 
truths may be observed from the words : 

1. That the damned, when in an irrecover- 
able state, will seek for or desire deliverance 
from the wrath that they are and shall be in 
for eternity: "Surely in the floods of great 
waters they shall not come nigh unto him." 

2. That they will pray (if I may so call it) 
earnestly for deliverance from their miserable 
estate. These two things are clear from the 
words ; for, mark, he not only said, Father 
Abraham, have mercy on me, but he cried and 
said, Father Abraham, have mercy on me. 
From whence take a third observation, and that 
is — there is a time coming wherein, though 
men shall both cry and pray, yet they are like 
to have no mercy at the hand of God ; for so 
was this man served, as I shall further show 
by and by, when I come to it. 

Some people are so deluded by the devil as 
to think that God is so merciful as to own and 
regard anything for prayer; they think any- 
thing will go for current and good satisfaction 
while they are here in this world, through 
ignorance of the true nature of the mercy of 
God and the knowledge in what way God is 
satisfied for sinners. Now, I say, through 
ignorance they think that if they do but mut- 
ter over some form of prayers, though they 
know not what they say nor what they request, 
yet God is satisfied, yea, very well satisfied, 
with their doings, when, alas ! there is noth- 
ing less. O friends, I beseech you to look 
about you, and seek in good earnest for the 
Spirit of Christ so to help you now to strive 
and pray, and to enable you to lay hold on 
Christ, that your souls may be saved, lest the 
time come that though you cry and pray, and 
wish also that you had laid hold on the Lord 
Jesus, yet you must and shall be damned. 

Then again, you may see that though God 
be willing to save sinners at some time, yet 
this time doth not always last. No, he that 
can find in his heart to turn his back upon 
Jesus Christ now shall have the back turned 
upon him hereafter when he may cry and pray 
for mercy, and yet go without it. God will 
have a time to meet with them that now do 
not seek after him. They shall have a time, 
yea, time enough hereafter, to repent their 
folly and to befool themselves for turning their 
backs upon the Lord Jesus Christ. " I will 



SIGHS FROM HELL. 



775 



laugh at their calamities, (saith he,) and mock 
when their fear cometh." 

Again, this should admonish us to take time 
while it is proffered, lest we repent us of our 
unbelief and rebellion when we are deprived 
of it. Ah, friends, time is precious, an hour's 
time to hear a sermon is precious. I have 
sometimes thought thus with myself: Set the 
case, the Lord should send two or three of his 
servants, the ministers of the Gospel, to hell, 
among the damned, with this commission, Go 
ye to hell, and preach my grace to those that 
are there ; let your sermon be an hour long, 
and hold forth the merits of my Son's birth, 
righteousness, death, resurrection, ascension, 
and intercession, with all my love in him, and 
proffer it to them, telling them that now, once, 
do I proffer the means of reconciliation to 
them. They who are now roaring, being past 
hope, would then leap at the least proffer of 
mercy : oh they that could spend whole days, 
weeks, nay, years, in rejecting the Son of God, 
would now be glad of one tender of that mercy : 
"Father, (saith he,) have mercy on me." 

Again, from these words you may observe 
that mercy would be welcome when souls are 
under judgment. Now this soul is in the fire, 
now he is under the wrath of God, now he is 
in hell, there to be tormented, now he is with 
the devils and damned spirits, now he feels the 
vengeance of God: Now, oh now, have mercy 
upon me. Here you may see that mercy is 
prized by them that are in hell ; they would be 
glad if they could have it. Father, have mercy 
on me ; for my poor soul's sake send me a little 
mercy. 

"And send Lazarus, that he may dip the 
tip of his finger in water, and cool my tongue." 

These words do not only hold forth that the 
ungodly have a desire of mercy, but what those 
mercies are that these poor creatures would be 
glad of. 

As — 1. To have the company of a Lazarus 
granted to them: "Father Abraham, have 
mercy upon me, and send Lazarus." Now 
Lazarus was he that was beloved of God, and 
also he that was hated of them. Therefore, 

2. Observe, that those saints that the world 
in their lifetime could not endure, now they 
are departed they would be glad to have 
society with them. Oh now send Lazarus! 
Though the time was when I cared not for 
him, yet now let me have some society with 
him. 

Though the world disregard the society of 
God's children now, yet there is a time coming 



in which they would be glad to have the least 
company with them. Nay, do but observe, 
those of the saints that are now most rejected 
by them, even from them shall they be glad of 
comfort, if it might be. Send Lazarus — he 
that I slighted more than my dogs, he that I 
could not endure should come into my house, 
but must lie at my gate — send him. Now 
Lazarus shall be welcome to me, now I desire 
some comfort from him; but he shall go with- 
out it. 

From whence again observe that there is a 
time coming, O ye surly, dogged persecutors 
of the saints! that they shall slight you as 
much as ever you slighted them. You have 
given them many an hard word, told many a 
lie of them, given them many a blow; and 
now, in your greatest need and extremity, 
they shall not pity you; the righteous shall 
rather rejoice when he seeth the vengeance of 
God upon thee. 

"And send Lazarus." From whence ob- 
serve that any of the saints shall then be 
owned by you to be saints. Now you look 
upon them to be the sect with Hymen eus and 
Philetus, but then you shall see them to be the 
Lazaruses of God, even God's dear children. 
Though now the saints of the Lord will not 
be owned by you, because they are beggarly, 
low, poor, contemptible among you, yet the 
day is coming that you shall own them, desire 
their company, and wish for the least courtesy 
from them. 

"Send Lazarus, that he may dip the tip of 
his finger in water and cool my tongue ; for I 
am tormented in this flame." 

Thus shall the souls that abide in their sins 
cry out in the bitterness of their spirits with 
wonderful anguish and torment of conscience, 
without intermission, "That he may dip the 
tip of his finger in water and cool my tongue." 
That he — namely, the man whom before I 
scorned should eat with the dogs of my flock, 
that before I slighted and had no regard of, 
that I shut out of door — send him, that he 
may dip the tip of his finger in water and cool 
my tongue. 

Now these words, " that he may dip the tip 
of his finger in water," &c, do hold forth the 
least friendship or favour; as if he should 
have said, Now I would be glad of the least 
mercy, now I would be glad of the least com- 
fort, though it be but one drop of cold water 
on the tip of his finger. One would have 
thought that this had been a small request, a 
small courtesy. One drop of water! what is 



776 BUN YAWS C01 

that? Take a pailful of it, if that will do thee 
any good. But mark, he is not permitted to 
have so much as one drop, not so much as a 
man may hold on the tip of his finger. This 
signifies that they that fall short of Christ 
shall be tormented even as long as eternity 
lasteth, and shall not have so much as the 
least ease, no, not so long as while a man may 
turn himself round, not so much leave as to 
swallow his spittle, not one drop of cold 
water. 

Oh that these things did take place in your 
hearts, how would it make you to seek after 
rest for your souls before it be too late, before 
the sun of the Gospel be set upon you ! 

Consider, I say, the misery of the ungodly 
that they shall be in, and avoid their vices by 
closing in with the tenders of mercy, lest you 
partake of the same portion with them, and 
cry out in the bitterness of your souls, One 
drop of cold water to cool my tongue ! 

"For I am tormented in this flame." 

Indeed, the reason why the poor world do 
not so earnestly desire mercy is partly because 
they do not so seriously consider the torment 
that they must certainly fall into if they die 
out of Christ. For, let me tell you, did but 
poor souls indeed consider that wrath that 
doth by right fall to their shares because of 
their sins against God, they would make more 
haste to God through Christ for mercy than 
they do ; then we should have them say, It is 
a good closing with Christ to-day, before we 
fall into such distress. 

But why is it said, " Let him dip the tip of 
his finger in water and cool my tongue?" Be- 
cause that, as the several members in the body 
have their share in sin and committing of that, 
so the several members of the body shall at 
that time be punished for the same. There- 
fore, when Christ is admonishing his disciples 
that they should not turn aside from him, and 
that they should rather fear and dread the 
power of their God than another power, he 
saith, "Fear him, therefore, that can cast both 
body and soul into hell." And again, "Fear 
him that can destroy both body and soul in 
hell." Here is not one member only, but all 
the body, the whole body, of which the hands, 
feet, eyes, ears, and tongue are members. And 
I am persuaded that though this may be judged 
carnal by some now, yet it will appear to be a 
truth then, to the greater misery of those who 
shall be forced to undergo that which God in 
his just judgment shall inflict upon them. Oh 
then they will cry, One drachm of ease for my 



PLETE WORKS. 

cursing, swearing, lying, jeering tongue ! Some - 
ease for my bragging, braving, flattering, threat- 
ening, dissembling tongue ! Now men can let 
their tongues run at random, as we use to say ; 
now they will be apt to say, Our tongues are 
our own, who shall control them? Ps. xii. 4. 
But then they will be in another mind; then, 
Oh that I might have a little ease for my de- 
ceitful tongue! Methinks sometimes to con- 
sider how some men do let their tongues run 
at random; it makes me marvel. Surely they 
do not think they shall be made to give an ac- 
count for their offending with their tongue. 
Did they but think they shall be made to give 
an account to Him who is ready to judge the 
quick and the dead, surely they would be more 
wary of and have more regard unto their 
tongue. 

"The tongue (saith James) is an unruly 
member, full of deadly poison ; it setteth on 
fire the whole frame of nature, and is set on 
fire of hell." The tongue, how much mischief 
will it stir up in a very little time ! How many 
blows and wounds doth it cause ! How many 
times doth it (as James saith) curse man ! 
How oft is the tongue made the conveyer of 
that hellish poison that is in the heart, both 
to the dishonour of God, the hurt of its neigh- 
bours, and the utter ruin of its own soul ! 
And do you think the Lord will sit still (as I 
may say) and let thy tongue run as it lists, and 
yet never bring you to an account for the 
same? No, stay. The Lord will not always 
keep silence, but will reprove thee and set thy 
sins in order before thine eyes, O sinner ; yea, 
and thy tongue, together with the rest of thy 
members, shall be tormented for sinning. And 
I say, I am very confident that though this be 
made light of now, yet the time is coming 
when many poor souls will rue the day that 
ever they did speak with a tongue. Oh, will 
one say, that I should so disregard my tongue ! 
Oh that I, when I said so and so, had before 
bitten off my tongue! that I had been born 
without a tongue ! My tongue, my tongue ! 
a little water to cool my tongue, for I am tor- 
mented in this flame, even in that flame which 
my tongue, together with the rest of my mem- 
bers, by sinning, have brought me to. Poor 
souls will now let their tongues say any thing 
for a little profit, for twopence or threepence 
gain. But oh what a grief will this be at that 
day when they, together with their tongue, 
must smart for that which they by their 
tongues have done while they were in this 
world! Then you that love your souls, look to 



SIGHS FROM HELL. 



777 



your tongues, lest you bind yourselves down so 
fast to hell with the sins of your tongues that 
you will never be able to get loose again to all 
eternity ; for by thy words thou shalt be con- 
demned if thou have not a care of thy tongue. 
" For I say unto you that for every idle word 
that man shall speak he shall give an account 
thereof in the day of judgment." 

Ver. 25. But Abraham said, Son, remember that 
thou in thy lifetime receivedst thy good things, 
and likewise Lazarus evil things ; but now he 
is comforted, and thou art tormented. 
These words are the answer to the request 
of the damned. The verse before (as I told 
you) is a discovery of the desires that they 
have after they depart this world. Here is the 
answer, Son, remember, &c. 

The answer signifies thus much : that, in- 
stead of having any relief or ease, they are 
hereby the more tormented, and that by fresh 
recollections, or by bringing afresh their former 
ill-spent life while in the world into their re- 
membrance. Son, remember thou hadst good 
things in thy lifetime; as much as if he had 
said, Thou art now sensible what it is to lose 
thy soul ; thou art now sensible what it is to 
put off repentance ; thou art now sensible that 
thou hadst befooled thyself in that thou didst 
spend that time in seeking after outward, mo- 
mentary, earthly things which thou shouldst 
have spent in seeking to make Jesus Christ 
sure to thy soul ; and now, through thy anguish 
of spirit in the pains of hell, thou wouldst en- 
joy that which in former time thou didst make 
light of ; but, alas ! thou art here beguiled and 
altogether disappointed; thy crying will now 
avail thee nothing at all; this is not the ac- 
ceptable time, this is not a time to answer the 
desires of damned reprobates. If thou hadst 
cried out in good earnest while grace was of- 
fered, much might have been ; but then thou 
wast careless and didst turn the forbearance 
and goodness of God into wantonness. Wast 
thou not told that those who would not hear 
the Lord when he did call should not be heard 
(if they turned away from him) when they did 
call, but, contrariwise, "he would laugh at 
their calamity, and mock when their fear did 
come?" 

Now, therefore, instead of expecting the 
least drop of mercy and favour, call into thy 
mind how thou didst spend those days which 
God did permit thee to live ; I say, remember 
that in thy lifetime thou didst behave thyself 
rebelliously against the Lord, in that thou 



wert careless of his word and ordinances, yea, 
and of the welfare of thine own soul also. 
Therefore now, I say, instead of expecting or 
hoping for any relief, thou must be forced to 
call to remembrance thy filthy ways, and feed 
upon them, to thine everlasting astonishment 
and confusion. 

From these words, therefore, which say, 
" Eemember that thou in thy lifetime receiv- 
edst thy good things," there are these things to 
be taken notice of : 

1. They that by putting off repentance and 
living in their sins lose their souls shall, in- 
stead of having the least measure of comfort 
when they come into hell, have their ill-spent 
life always very fresh in their remembrance. 
While they live here they can sin and forget 
it, but when they depart they shall have it 
before them; they shall have a remembrance 
or their memory notably enlightened, and a 
clearer and a continual sight of all their 
wicked practices that they wrought and did 
while they were in the world. "Son, remem- 
ber," saith he. Then you will be made to re- 
member — 

1. How you were born in sin, and brought 
up in the same. 

2. Remember how thou hadst many a time 
the Gospel preached to thee for taking away 
of the same by Him whom the Gospel doth 
hold forth. 

3. Eemember that out of love to thy sins 
and lusts thou didst turn thy back on the 
tenders of the same Gospel of good tidings 
and peace. 

4. Eemember that the reason why thou didst 
lose thy soul was because thou didst not close 
in with free grace and the tenders of a loving 
and free-hearted Jesus Christ. 

5. Eemember how near thou wast to turn- 
iug at such and such a time, only thou wast 
willing to give way to thy lusts when they 
wrought, to drunkards when they called, to 
pleasures when they proffered themselves, to 
the cares and encumbrances of the world, 
which, like so many thorns, did choke that or 
those convictions that were set on thy heart. 

6. Eemember how willing thou wast to sat- 
isfy thyself with an hypocrite's hope, and with 
a notion of the things of God, without the real 
power and life of the same. 

7. Eemember how thou, when thou wast 
admonished to turn, didst put off turning and 
repenting till another time. 

8. Eemember how thou didst dissemble at 
such a time, lie at such a time, cheat thy neigh- 



778 



BUNYAN'S COMPLETE WORKS. 



bour at such a time, mock, flout, scoff, taunt, 
hate, persecute the people of God at such a 
time, in such a place, among such company. 

9. Eemember, that while others were met 
together in the fear of the Lord to seek him, 
thou wast met with a company of vain com- 
panions to sin against him ; while the saints 
were a-praying, thou wast a-cursing; w T hile 
they were speaking good of the name of God, 
thou wast speaking evil of the saints of God. 
Oh then thou shalt have a scalding hot remem- 
brance of all thy sinful thoughts, words, and 
actions, from the very first to the last of them 
that ever thou didst commit in all thy lifetime. 
Then thou wilt find that Scripture to be a 
truth, (Deut. xxviii. 65, 66, 67,) "The Lord 
shall give thee there a trembling heart, and 
failing of eyes, and sorrow of mind. And thy 
life shall hang in doubt before thee, and thou 
shalt fear day and night, and shalt have none 
assurance of thy life. In the morning thou 
shalt say, Would to God it were evening ! for 
the fear of thine heart wherewith thou shalt 
fear, and for the sight of thine eyes which thou 
shalt see." Nay, thou shalt find worse things 
to thy woe than this Scripture doth manifest, 
for indeed there is no tongue able to express 
the horror, terror, torment, and eternal misery 
that those poor souls shall undergo, without 
the least mitigation of ease ; a very great part 
of it shall come from that quick, full, and con- 
tinual remembrance of their sins that they 
shall have. And therefore there is much 
weight in these words: "Son, remember 
that thou in thy lifetime hadst thy good 
things." 

From these words you see this is to be ob- 
served, that the ungodly shall remember or 
have in remembrance the misspending their 
lives: Remember that in thy lifetime thou 
hadst thy good things. You may take these 
words, "good things," either simply for the 
things of this world, which in themselves are 
called and may be called good things ; or else 
with these words, namely, " the things of this 
life," all the pleasures, delights, profits, and 
vanities which the ignorant people of the world 
do count their good things, and do very much 
cheer themselves therewith. Soul, soul, eat, 
drink, and be merry, for thou hast much goods 
laid up for many years. Luke xii. 20. Now, I 
say, God, according to his glorious power and 
wisdom, will make poor creatures have always 
in their minds a fresh and clear remembrance 
of their ill-spent life : he will say unto them, 
Remember, remember that in thy lifetime it 



was thus and thus with thee, and in thy life- 
time thy carriage was so and so. 

If sinners might have their choice they 
would not have their sins and transgressions so 
much in the remembrance, as it is evident by 
their carriages here in this world ; for they will 
not endure to entertain a serious thought of 
their filthy life; they put far away the evil 
day, and labour by all means to put the 
thoughts of it out of their mind; but there 
they shall be made to remember to purpose 
and to think continually of their ungodly 
deeds. And therefore it is said that when our 
Lord Jesus Christ comes to judgment, it will 
be to convince the ungodly world of theii 
wicked and ungodly deeds ; mark, to convince 
them. They will not willingly take notice of 
them now, but then they shall hereafter, in 
spite of their teeth ; for those that die out of 
Christ shall be made to see, acknowledge, and 
confess their guilt, do what they can, when 
they lift up their eyes in hell and remember 
their transgressions. God will be a swift wit- 
ness against them, and will say, Remember 
what thou didst in thy lifetime, how thou didst 
live in thy lifetime. Ha, friend ! if thou dost 
not in these days of light remember the days 
of darkness, (the days of death, hell, and judg- 
ment,) thou shalt be made in the days of dark- 
ness, death, hell, and at the judgment too, to 
remember the days of the Gospel, and how 
thou didst disregard them too, to thy own de- 
struction and everlasting misery. This is inti- 
mated in the 25th of St. Matthew. 

" Remember that in thy lifetime thou re- 
ceivedst thy good things." 

The great God, instead of giving the un- 
godly any ease, will even aggravate their tor- 
ments — first, by slighting their perplexities, 
and by telling of them what they must be 
thinking of. Remember, saith he, O ye lost 
souls, that you had your joy in your lifetime, 
your peace in your lifetime, your comforts, de- 
lights, ease, wealth, health, your heaven, your 
happiness, and your portion in your lifetime. 

Oh miserable state ! Thou wilt then be in a 
sad condition indeed when thou shalt see that 
thou hast had thy good things, thy best things, 
thy pleasant things ; for that is clearly signi- 
fied in these words, " Remember that thou in 
thy lifetime hadst thy good things," or all the 
good things thou art like to have. From 
whence take notice of another truth, (though 
it be a dreadful one,) which is this : there are 
many poor creatures who have all their good, 
sweet, and comfortable things in this life or 



SIGHS FROM HELL. 



779 



while they are alive in this world : " Eemem- 
ber (saith he) that in thy lifetime thou hadst 
thy good things." 

The wicked's good things will shortly have 
an end; they will last no longer with them 
than this life or their lifetime. That Scripture 
was not written in vain : It is like the crack- 
ling of thorns under a pot, makes a little blaze 
for a sudden, a little heat for a while; but 
come and consider them by and by, and in- 
stead of a comfortable heat you will find noth- 
ing but a few dead ashes, and instead of a 
flaming fire, nothing but a smell of smoke. 

There is a time coming that the ungodly 
would be glad of a better portion, when they 
shall see the vanity of this ; that is, when they 
shall see what a poor thing it is for a man to 
have his portion in this world. It is true, 
while they are here on this side hell they think 
there is nothing to be compared with riches, 
honours, and pleasures in this world, which 
make them cry out, Who will show us any 
good that is comparable to the pleasures, 
profits, and glory of this world? But then 
they will see there is another thing that is 
better and of more value than ten thousand 
worlds. And, seriously, friends, will it not 
grieve you, trouble, perplex, and torment you, 
when you shall see that you lost heaven for a 
little pleasure and profit in your lifetime? 
Certainly it will grieve you and perplex you 
exceedingly to see what a blessed heaven you 
left for a dunghill world. Oh that you did but 
believe this! that you did but consider this, 
and say within yourselves, What! shall I be 
contented with my portion in this world? 
What ! shall I lose heaven for this world ? I 
say, consider it while you have daylight and 
Gospel-light, while the Son of God doth hold 
out terms of reconciliation to you, lest you be 
made to hear such a voice as this is : " Son, re- 
member that in thy lifetime thou receivedst 
thy good things," thy comforts, thy joys, thy 
ease, thy peace, and all the heaven thou art 
like to have. O poor heaven ! O short pleas- 
ures ! What a pitiful thing it is to be left in 
such a case ! Soul, consider, is it not miserable 
to lose heaven for twenty, thirty, or fifty years' 
sinning against God ? When thy life is done 
thy heaven is also done ! When death comes 
to separate thy soul and body, in that day also 
thou must have thy heaven and happiness 
separated from thee and thou from that. Con- 
sider these things betimes, lest thou have thy 
portion in thy lifetime. For if in this life only 
we have our portion we are of all people the 



most miserable. Again, consider that when 
other men (the saints) are to receive their good 
things, then thou hast had thine ; when others 
are to enter into joy, then thou art to leave 
and depart from thy joy ; when others are to 
go to God, thou must go to the devil. O 
miserable ! thou hadst better never been born 
than to be an heir of such a portion ; there- 
fore, I say, have a care it be not thy condition. 

" Eemember that thou receivedst thy good 
things, and Lazarus evil things." 

These words do not only hold forth the 
misery of the wicked in this life, but also great 
consolation to the saints, where he saith, " And 
Lazarus evil things ;" that is, Lazarus had his 
evil things in his lifetime, or when he was in 
the world. 

From whence observe — 

1. That the life of the saints, so long as they 
are in this world, is attended with many evils 
or afflictions, which may be discovered to be of 
divers natures, as saith the Scripture, "Many 
are the troubles of the righteous, but the Lord 
delivereth him out of them all." 

2. Take notice that the afflictions or evils 
that accompany the saints may continue with 
them their lifetime, so long as they live in this 
vale of tears ; yea, and they may be divers — 
that is, of several sorts — some outward, some 
inward — and that as long as they shall continue 
here below, as hath been the experience of all 
saints in all ages ; and this might be proved at 
large, but I only hint at these things, though I 
might enlarge much upon them. 

3. The evils that do accompany the saints 
will continue no longer with them than their 
lifetime ; and here indeed lies the comfort of 
believers, the Lazaruses, the saints : they must 
have all their bitter cup wrung up to them in 
their lifetime : here must be all their trouble, 
here must be all their grief. " Behold, (saith 
Christ,) the world shall rejoice, but ye shall 
lament ; but your mourning shall " — mark, it 
shall — "be turned into joy." You shall la- 
ment, you shall be sorrowful, you shall weep 
in your lifetime, but your sorrow shall be 
turned into joy, and your joy no man (let him 
be what he will, no man) shall take away from 
you. Now if you think when I say the saints 
have all their evil things in their lifetime that 
I mean they have nothing else but trouble in 
this their lifetime, this is your mistake ; for let 
me tell you that though the saints have all 
their evil things in their lifetime, yet even in 
their lifetime they have also joy unspeakable 
and full of glory, while they look not at the 



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BUNYAN'S COMPLETE WORKS. 



things that are seen, but at the things which 
are not seen. The joy that the saints have 
sometimes in their heart, by a believing con- 
sideration of the good things to come when 
this life is ended, doth fill them fuller of joy 
than all the crosses, troubles, temptations, and 
evils that accompany them in this life can fill 
them with grief. 

But some saints may say, My troubles are 
such as are ready to overcome me. 

Answer. Yet be of good comfort ; they shall 
last no longer than thy lifetime. 

But my trouble is, I am perplexed with an 
heart full of corruption and sin, so that I am 
much hindered in walking with God. 

Answer. It is like so, but thou shalt have 
these troubles no longer than thy lifetime. 

But I have a cross husband, and that is a 
great grief to me. 

Well, but thou shalt be troubled with him 
no longer than thy lifetime, and therefore be 
not dismayed, be not discomforted ; thou shalt 
have no trouble longer than this lifetime. 

Art thou troubled with cross children, cross 
relations, cross neighbours ? They shall trouble 
thee no longer than this lifetime. 

Art thou troubled with a cunning devil, with 
unbelief? Yea, let it be what it will, thou 
shalt take thy farewell of them all (if thou be 
a believer) after thy lifetime is ended. Oh ex- 
cellent ! Then God shall wipe away all tears 
from your eyes ; there shall be no more death, 
nor sorrow, nor crying, nor any more pain, for 
the former things are passed away. 

But now, on the contrary, if thou be not a 
right and sound believer, then, though thou 
shouldst live a thousand years in this world, 
and meet with sore afflictions every day, yet 
these afflictions, be they never so great and 
grievous, they are nothing to that torment that 
will come upon thee, both in soul and body, 
after this life is ended. 

I say, be what thou wilt, if thou be found in 
unbelief or under the first covenant, thou art 
sure to smart for it at the time when thou dost 
depart this world. But the thing so lamented 
is, for all this is so sad a condition to be fallen 
into, yet poor souls are for the most part sense- 
less of it; yea, so senseless (at some times) as 
though there was no such misery to come here- 
after, because the Lord doth not immediately 
strike with his sword, but doth bear long with 
his creatures, waiting that he might be gra- 
cious ; therefore I say, the hearts of some of 
the sons of men are wholly set upon it to do 
mischief. Eccles. viii. 11. And that forbear- 



ance and goodness of God that one would think 
should lead them to repentance, the devil hard- 
ening of them, by their continuing in sin and 
by blinding their eyes as to the end of God's 
forbearance toward them, they are led away 
with a very hardened and senseless heart, even 
until they drop into eternal destruction. 

But, poor hearts ! they must have a time in 
which they must be made sensible of their 
former behaviour, when the just judgments of 
the Lord shall flame about their ears, insomuch 
that they shall be made to cry out again with 
anguish, I am sorely tormented in this flame. 

" But now he is comforted, and thou art tor- 
mented." 

As if he should say, Now hath God recom- 
pensed both Lazarus and you according to 
what you sought after while you were in this 
world. As for your part, you did neglect the 
precious mercy and goodness of God; you did 
turn your back on the Son of God that came 
into the world to save sinners; you made a 
mock of preaching the Gospel; you was ad- 
monished over and over to close in with the 
loving-kindness of the Lord in his Son Jesus 
Christ. The Lord let you live twenty, thirty, 
forty, fifty, sixty years ; all which time, you, 
instead of spending it to make your calling 
and election sure, did spend it in making of 
eternal damnation sure to thy soul. And also 
Lazarus, he in his lifetime did make it his 
business to accept of my grace and salvation 
in the Lord Jesus Christ. When thou wast in 
the alehouse he frequented the word preached ; 
when thou wert jeering at goodness he was 
sighing for the sins of the times. While thou 
wert swearing he was praying. In a word, 
while thou wert making sure of eternal ruin, 
he by faith in the blood of the Lord Jesus 
Christ was making sure of eternal salvation. 
Therefore " now he is comforted and thou art 
tormented." 

Here then you may see that as the righteous 
shall not be always void of comfort and blessed- 
ness, so neither shall the ungodly go always 
without their punishment. As sure as God is 
in heaven it will be thus ; they must have their 
several portions. And therefore you that are 
the saints of the Lord, follow on, be not dis- 
mayed, "forasmuch as you know that your 
labour is not in vain in the Lord." Your por- 
tion is eternal glory. And you that are so 
loth now to close in with Jesus Christ and to 
leave your sins to follow him, your day is 
coming, (Ps. xxxvi. 13,) in which you shall 
know that your sweet morsels of sin that you 



SIGHS FROM HELL. 



781 



so easily take down, (Job xx. 12, 13, 14,) and 
it scarce troubles you, will have a time so to 
work within you to your eternal ruin that you 
will be in a worse condition than if you had 
ten thousand devils tormenting you ; nay, you 
had better have been plucked limb from limb 
a thousand times (if it could be) than to be 
partakers of this torment which will assuredly 
without mercy lie upon you. 

Ver. 26. And besides all this, between its and you 
there is a great gulf fixed ; so that they which 
would go from hence to you cannot, neither can 
they come to us that would come from thence. 
These words are still part of that answer that 
the souls in hell shall have for all the sobbings, 
sighings, grievous cries, tears, and desires that 
they have to be released out of those intoler- 
able pains they feel and are perplexed with. 
And oh methinks the words at the first view, 
if rightly considered, are enough to make any 
hard-hearted sinner in the w r orld to fall down 
dead. The verse I last spoke to was and is a 
very terrible one, and aggravates the torment 
of poor sinners wonderfully, where he saith, 
"Remember that thou in thy lifetime hadst 
thy good things, and Lazarus his evil things," 
&c. — I say these words are very terrible to 
those poor souls that die out of Christ. But 
these latter words do much more hold out their 
sorrow. They were spoken as to the present 
condition of the sinner. These do not only 
back the former, but do yet further aggravate 
their misery, holding forth that which will be 
more intolerable. The former verse is enough 
to smite any sinner into a swoon, but this is to 
make them fall down dead, where he saith, 
And besides all this, there is still something 
to aggravate thy misery yet far more abun- 
dantly. I shall briefly speak to the words as 
they have relation to the terror spoken of in 
the verses before. As if he had said, Thou 
thinkest the present state insupportable; it 
makes thee to rue the time that ever thou 
wert born ; now thou findest the want of mer- 
cy ; now thou wouldest leap at the least drachm 
of it ; now thou feel est what it is to slight the 
tenders of the grace of God; now it makes 
thee to sob, sigh, and roar exceedingly for the 
anguish that thou art in. "But besides all 
this," I have other things to tell thee of that 
will break thine heart indeed. Thou art now 
deprived of a being in the world; thou art 
deprived of hearing the Gospel; the devil 
hath been too hard for thee and hath made 
thee miss of heaven; thou art now in hell 



among an innumerable company of devils, 
and all thy sins beset thee round ; thou art all 
overwrapped in flames, and canst not have one 
drop of water to give thee any ease ; thou 
criest in vain, for nothing will be granted; 
thou seest the saints in heaven, which is no 
small trouble to thy damned soul ; thou seest 
that neither God nor Christ takes any care to 
ease thee or speak any comfort unto thee. 
" But besides all this," there thou art like to 
lie; never think of any ease, never look for 
any comfort ; repentance now will do thee no 
good ; the time is past and can never be called 
again ; look, what thou hast now thou must 
have for ever. 

It is true, I spoke enough before to break 
thine heart asunder, "but besides all this," 
there lie and swim in flames for ever. These 
words, "Besides all this," are terrible words 
indeed. I will give you the scope of them in 
a similitude. Set the case : You should take a 
man and tie him to a stake, and with red-hot 
pincers pinch off his flesh by little pieces for 
two or three years together, and at last, when 
the poor man cries out for ease and help, the 
tormentors answer, Nay, "but besides all this," 
you must be handled worse. We will serve 
you thus these twenty years together, and after 
that we will fill your mangled body full of 
scalding lead, or run you through with a red- 
hot spit. Would not this be lamentable? 
Yet this is but a fleabiting to the sorrow of 
those that go to hell, for if a man were served 
so, there would, ere it were long, be an end of 
him. But he that goes to hell shall suffer ten 
thousand times worse torments than these, and 
yet shall never be quite dead under them. 
There they shall be ever whining, pining, weep- 
ing, mourning, ever tormented without ease, 
and yet never dissolved into nothing; if the 
biggest devil in hell might pull thee all to 
pieces, and rend thee small as dust, and dis- 
solve thee into nothing, thou wouldst count 
this a mercy. But here thou mayest lie and 
fry, scorch and broil, and burn for ever ; — for 
ever ! that is a long while, and yet it must be 
so long. " Depart from me (saith Christ) 
into everlasting fire, (into the fire that burns 
for ever,) prepared for the devil and his 
angels." O thou that wast loth to foul thy 
foot if it were but dirty or did but rain ; thou 
that wast loth to come out of the chimney- 
corner if the wind did but blow a little cold, 
and was loth to go half a mile, yea, half a fur- 
long, to hear the word of God if it were but a 
little dark ; thou that wast loth to leave a few 



782 



BUNYAN'S COMPLETE WORKS. 



vain companions to edify thy soul ! thou shalt 
have fire enough, thou shalt have night enough, 
and evil company enough, thy belly full, if 
thou miss of Jesus Christ; and besides all this, 
thou shalt have them for ever and for ever. 

O thou that dost spend whole nights in 
carding and dicing, in rioting and wantonness ; 
thou that countest it a brave thing to swear as 
fast as the bravest, to spend with the greatest 
spendthrift in the country, thou that lovest to 
sin in a corner when nobody sees thee! O 
thou that for by-ends dost carry on the hypo- 
crite's profession, because thou wouldst be 
counted somebody among the children of God, 
but art an enemy to the things of Christ in 
thine heart; thou that dost satisfy thyself 
either with sins or a bare profession of godli- 
ness ! thy soul will fall into extreme torments 
and anguish so soon as ever thou dost depart 
this world, and there thou shalt be weeping 
and gnashing thy teeth. And besides all this, 
thou art like never to have any ease or remedy, 
never look for any deliverance ; thou shalt die 
in thy sins, and be tormented as many years as 
there are stars in the firmament or sands on 
the sea-shore ; and besides all this, thou must 
abide it for ever. 

" And besides all this, between us and you 
there is a great gulf fixed, so that they which 
would pass from hence to you cannot ; neither 
can they come to us that would come from 
thence." " There is a great gulf fixed." You 
will say, What is that? 

Answer. It is a nice question ; therefore first 
seek thou rather to enter in at the strait gate 
than curiously to inquire what this gulf is. 

But secondly. If thou wouldst needs know, 
if thou do fall short of heaven thou wilt find it 
this — namely, the everlasting decree of God; 
that is, there is a decree gone forth from God 
that those who fall short of heaven in this 
world, God is resolved they shall never enjoy 
it in the. world to come. And thou wilt find 
this gulf so deep that thou shalt never be able 
to wade through it as long as eternity lasts. 
As Christ saith, " Agree with thine adversary 
quickly, while thou art in the way with him, 
lest he hale thee to the judge, and the judge 
deliver thee to the officer, and thou be cast 
into prison : I tell thee thou shalt in nowise 
come out thence," (there is the gulf, the de- 
cree.) Thou shalt not depart thence till thou 
hast paid the utmost farthing or very last mite. 
These words, therefore, " There is a great gulf 
fixed," I do understand to be the everlasting 
decree of God. God hath decreed that those 



who go to heaven shall never go from thence 
again into a worse place ; and also those that 
go to hell and would come out, they shall not 
come out from thence again. And, friend, 
this is such a gulf, so fixed by Him that can- 
not lie, that thou wilt find it so which way 
soever thou goest, whether it be to heaven or 
hell. Here, therefore, thou seest how secure 
God will make those who die in the faith. God 
will keep them in heaven : but those that die 
in their sins, God will throw them to hell and 
keep them there ; so that they that would go 
from heaven to hell cannot, neither can they 
come from hell that would go to heaven. 
Mark, he doth not say, They would not ; for 
oh how fain would those who have lost their 
souls for a lust, for twopence, for a jug of ale, 
for an harlot, for this world, come out of that 
hot, scalding, fiery furnace of God's eternal 
vengeance if they might! But here is their 
misery : they that would come from you to us 
— that is, from hell to heaven — cannot, they 
must not, they shall not ; God hath decreed it, 
and is resolved the contrary. Here, therefore, 
lies the misery, not so much that they are in 
hell, but there they must lie for ever and ever. 
Therefore if thy heart would at any time tempt 
thee to sin against God, cry out, No, for then 
I must go to hell and lie there for ever. If the 
drunkards, swearers, liars, and hypocrites did 
but take this doctrine soundly down, it would 
make them tremble when they think of sin- 
ning. But, poor souls ! now they will make a 
mock of sin, and play with it as a child doth 
play with a rattle ; but the time is coming that 
these rattles that now they play with will make 
such a noise in their ears and consciences that 
they shall find that if all the devils in hell 
were yelling at their heels the noise would not 
be comparable to it. Friend, thy sins, as so 
many bloodhounds, will first hunt thee out, 
and then take thee and bind thee and hold 
thee down for ever. They will gripe thee and 
gnaw thee as if thou had a nest of poisonous 
serpents in thy bowels, and this will not be for 
a time, but, as I have said, for ever, for ever, 
for ever. 

Ver. 27. Then he said, I pray thee therefore, 
father, that thou wouldst send him to my 
father's home. 

The verse before, I told you, was spoken 
partly to hold forth a desire that the damned 
have to be freed of their endless misery. Now 
this verse still holds forth the cries of those 
poor souls very vehement; they would very 



SIGHS FROM HELL. 



783 



fain have something granted to them, but it 
will not be, as will more clearly appear after- 
ward. 

"Then he said, I pray thee therefore, 
father," &c. As if he should say, Seeing I 
have brought myself into such a miserable 
condition that God will not regard me, that 
my exceeding loud and bitter cries will not be 
heard for myself; seeing I must not be ad- 
mitted to have so much as one drop of cold 
water nor the least help from the poorest 
saints; and seeing, besides all this, here my 
soul must lie to all eternity, broiling and fry- 
ing ; seeing I must, whether I will or no, un- 
dergo the hand of eternal vengeance and the 
rebukes of devouring fire ; seeing my state is 
such that I would not wish a dog in my condi- 
tion, — send him to my father's house. It is 
worthy to be taken notice of (again) who it is 
he desired to be sent — namely, Lazarus. O 
friend, see here how the stout hearts and 
stomachs of poor creatures will be humbled, 
(as I said before;) they will be so brought 
down that those things that they disdained 
and made light of in this world they would be 
glad of in the life to come. He who by this 
man was so slighted as that he thought it 
a dishonour that he should eat with the dogs 
of his flock — What ! shall I regard Lazarus, 
scrubbed, beggarly Lazarus? What! shall I 
so far dishonour my fair, sumptuous, and gay 
house with such a scabbed creep-hedge as he ? 
No; I scorn he should be entertained under 
my roof. Thus in his lifetime, while he was 
in his bravery, but now he is come into an- 
other world, now he is parted from his pleas- 
ures, now he sees his fine house, his dainty 
dishes, his rich neighbours and companions 
and he are parted asunder ; now he finds, in- 
stead of pleasures, torments ; instead of joys, 
heaviness ; instead of heaven, hell ; instead 
of the pleasures of sin, the horror and guilt 
of sin — oh now send Lazarus ! 

Lazarus, it may be, might have done him 
some good if he might have been enter- 
tained in times past, and might have per- 
suaded him at least not to have gone on so 
grievously wicked ; but he slights him, will 
not regard him, he is resolved to disown him, 
though he lose his own soul for so doing. Ay, 
but now send Lazarus — if not to me, to my 
father's house, and let him tell them from me 
that if they run on in sin as I have done, they 
must and shall receive the same wages that I 
have received. 

Take notice of this, you that are despisers 



of the least of the Lazaruses of our Lord 
Jesus Christ : it may be now you are loth to 
receive these little ones of his, because they 
are not gentlemen, because they cannot, with 
Pontius Pilate, speak Hebrew, Greek, and 
Latin. Nay, they must not, shall not speak 
to them to admonish them ; and all because 
of this. 

Though now the Gospel of the Lord Jesus 
Christ may be preached to them freely and for 
nothing, nay, they are now desired to hear 
and receive it — though now they will not own, 
regard, and embrace these Christian proffers 
of the glorious truths of Jesus, because they 
come out of some of the basest earthen vessels 
— yet the time is coming when they will both 
sing and cry, Send him to my father's house. 
I say, remember this, ye that despise the day 
of small things : the time is coming when you 
would be glad if you might enjoy from God, 
from Christ, or his saints one small drop of 
cold water, though now you are unwilling to 
receive the glorious distilling drops of the Gos- 
pel of our Lord Jesus. 

Again, see here the lamentable state they 
are in that go to hell from their fathers, 
mothers, sisters, brothers, &c. While they are 
in this world men delight to set their children 
ill examples, and also children love to follow 
the wicked steps of their ungodly parents. 
But when they depart this life and drop down 
into hell, and find themselves in irrecover- 
able misery, then they cry, Send somebody to 
my father's house, to my brother's house. Tell 
them my state is miserable, tell them I am 
undone for ever, and tell them also that if they 
will be walking in these ungodly steps where- 
in I left them, they will assuredly fall into this 
place of torments. 

" I pray thee send him to my father's 
house." Ah, friends and neighbours, it is 
like you little think of this, that some ■of 
your friends and relations are crying out in 
hell, Lord, send somebody to my father's 
house to preach the Gospel to them, lest they 
also come into these torments. 

Here, men while they live can willingly 
walk together in the way of sin, and when 
they are parted by death they that are living 
seldom or never consider of the sad condition 
that they that are dead are descended into. 
But, ye ungodly fathers, how are your ungodly 
children roaring now in hell ! and your un- 
godly parents, that lived and died ungodly, 
now in the pains of hell also ! And one 
drunkard is singing on the alehouse bench, 



784 



BUNYAN'S COMPLETE WORKS. 



and another roaring under the wrath of God, 
saying. Oh that I was with him, how would I 
rebuke him and persuade him by all means to 
leave off these evil courses ! Oh that they did 
but consider what I now suffer for pride, cov- 
etousness, drunkenness, lying, swearing, steal- 
ing, whoring, and the like ! Oh did they but 
feel the thousandth part thereof, it would 
make them look about them, and not buy sin 
at so dear a rate as I have done, even with the 
loss of my precious soul. 

" Send him to my father's house." Not to 
my father, but to my father's house. It may 
be there are ungodly children, there are un- 
godly servants wallowing in their ungod- 
liness; send him therefore to my father's 
house. It is like they are still the same that 
I left them ; I left them wicked, and they are 
wicked still : I left them slighters of the Gos- 
pel, saints, and ways of God, and they do it 
still. " Send him to my father's house :" it is 
like there is but little between them and the 
place where I am ; send him to-day, before to- 
morrow, " lest they come into the same place 
of torment." I pray thee thou wouldst send 
him. I beg it on my bended knee, with cry- 
ing and with tears, in the agony of my soul. 
It may be they will not consider if thou do not 
send him. I left them sottish enough, hard- 
ened as well as I ; they have the same devil 
to tempt them, the same lusts and world to 
overcome them : "I pray thee therefore that 
thou wouldst send him to my father's house." 
Make no delay, lest they lose their souls, lest 
they come hither; if they do, they are like 
never to return again. Oh, little do they 
think how easily they may lose their souls ; 
they are apt to think their condition to be as 
good as the best, as I once through ignorance 
did; but send him, send him without delay, 
"lest they come into this place of torment." 
Oh that thou wouldst give him commission ; 
do thou send him thyself; the time was when 
I, together with them, slighted those that 
were sent of God, though we could not deny 
but that he spake the word of God and was 
sent of him, as our conscience told us ; yet we 
preferred the calls of men before the calls of 
God ; for though they had the one, yet because 
they had not the other in that anti-Christian 
way which we thought meet, we could not, 
would not, either hear him ourselves nor yet 
give consent that others should. But now 
a call from God is worth all. Do (thou) 
therefore send him to my father's house. 

The time was when we did not like it, ex- 



cept it might be preached in the synagogue; 
we thought it a low thing to preach and pray 
together in houses; we were too high-spirited, 
too superstitious ; the Gospel would not down 
with us unless we had it in such a place by 
such a man; no, nor then, neither, effectually. 
But now, oh that I was to live in the world 
again, and might have that privilege to have 
some acquaintance with blessed Lazarus, some 
familiarity with that holy man, what attend- 
ance would I give unto his wholesome words! 
How would I affect his doctrine and close in 
with it ! How would I square my life thereby ! 
Now, therefore, as it is better to hear the 
Gospel under a hedge than to sit roaring in a 
tavern, it is better to welcome God's begging 
Lazaruses than the wicked companions of 
this world. It is better to receive a saint in 
the name of a saint, "a disciple in the name 
of a disciple," (Luke x. 16,) than to do as I 
have done. Oh, it is better to receive a child 
of God that can by experience deliver the 
things of God, his free love, his tender grace, 
his rich forbearance, and also the misery of 
man if without it, than to be '''daubed up with 
untempered mortar." Ezek. xiii. Oh, I may 
curse the day I gave way to the flatteries and 
fawning of a company of carnal men; but 
this my repentance is too late : I should have 
looked about me sooner if I would have been 
saved from this woeful place. Therefore send 
him not only to the town I lived in, and to 
some of my acquaintance, but to my father's 
house. 

In my lifetime I did not care to hear that 
word that cut me most and showed me mine 
estate aright. I was vexed to hear my sins 
mentioned and laid to my charge; I loved 
him best that deceived me most — that said, 
Peace, peace, when there was no such thing. 
Jer. v. 20, 31. But now, oh that I had been 
soundly told of it! Oh that it had pierced 
both mine ears and heart, and had stuck 
so fast that nothing could have cured me 
saving the blood of Christ! It is better to 
be dealt plainly with than that we should be 
deceived; they had better see their lost condi- 
tion in the world than stay to be damned as I 
have done. Therefore send Lazarus, send him 
to my father's house. Let him go and say, I 
saw your son, your brother, in hell, weeping 
and wailing and gnashing his teeth. Let him 
bear them down in it and tell them plainly it 
is so, and that they shall see their everlasting 
misery if they have not a special care. Send 
him to my father's house. 



SIGHS FROM HELL. 



785 



Ver. 28. For I have five brethren; that he may 
testify unto them, lest they also come ifito this 
place of torment. 

These words are (if I may so say) a reason 
given by those in hell why they are restless 
and do cry so aloud; it is that their com- 
panions might be delivered from those intol- 
erable torments which they must and shall 
undergo if they fall short of everlasting life 
by Jesus Christ: "Send him to my father's 
house ; for I have five brethren," &c. Though 
while they lived among them in the world 
they were not so sensible of their ruin, yet 
now they are passed out of the world, and do 
partake of that which they were before warned 
of, they can, I say, then cry out, Now I find 
that to be true indeed which was once and 
again told and declared to me that it would 
certainly come to pass. 

"For I have five brethren." Here you may 
see that there may be and are whole house- 
holds in a damnable state and condition, as 
our Lord Jesus cloth by this signify. Send 
him to my father's house, for they are all in 
one state. I left all my brethren in a pitiful 
case. People while they live here cannot en- 
dure to hear that they should be all in a mis- 
erable condition, but when they are under the 
wrath of God they see it, they know it, and 
are very sure of it; for they themselves, when 
they were in the world, lived as they do, but 
they fell short of heaven, and therefore, if 
they go on, so shall they. Oh, therefore, send 
quickly to my father's house, for all the house 
is in an undone condition, and must be damned 
if they continue so. 

The thing observable is this — namely, that 
those that are in hell do not desire that their 
companions should come thither; nay, rather, 
saith he, Send him to my father's house, and 
let him testify to them that are therein, lest 
they also come, &c. 

Question. But some may say, What would 
be the reason that the damned should desire 
not to have their companions come into the 
same condition that they are fallen into, but 
rather that they might be kept from it and 
escape that dreadful state ? 

Answer. I do believe there is scarce so much 
love in any of the damned in hell as really to 
desire the salvation of any. But in that there 
is any desire in them that are damned that 
their friends and relations should not come into 
that place of torment, it appears to me to be 
rather for their own ease than for their neigh- 
bours' good; for, let me tell you, this I do 
50 



believe, that it will aggravate the grief and 
horror of them to see their ungodly neighbours 
in the like destruction with them. For where 
the ungodly do live and die and descend into 
the pit together, the one is rather a vexation 
to the other than any thing else. And it must 
needs be so, because there are no ungodly 
people that so live ungodly together but they 
do learn ill examples one of another; as thus: 
if there live one in the town that is very ex- 
pert and cunning for the world, why now the 
rest that are of the same mind with him, they 
will labour to imitate and follow his steps ; 
this is commonly seen. 

Again, if there be one given to drunkenness, 
others of the town, through his means, run the 
more into that sin with him, and do accustom 
themselves the more unto it because of his 
enticing them, and also by setting such an ill 
example before them. And so, if there be any 
addicted to pride, and must needs be in all the 
newest fashions, how do their examples pro- 
voke others to love and follow the same vanity, 
spending that upon their lusts with which they 
should relieve their own and others' wants! 
Also, if there be any given to jesting, scoffing, 
lying, whoring, backbiting, junketing, wan- 
tonness, or any other sin, they that are most 
expert in these things do ofttimes entangle 
others that peradventure would not have been 
so vile as now they are had they not had such 
an example; and hence they are called cor- 
rupters. 

Now these will, by their doings, exceedingly 
aggravate the condemnation of one another. 
He that did set his neighbour an ill example, 
and thereby caused him to walk in sin, he will 
be found one cause of his friend's destruction, 
insomuch that he will have to answer for his 
own sin and for a great part of his neighbour's 
too, which will add to his destruction ; as the 
Scripture in Ezekiel showeth, where, speaking 
of the watchmen that should give the people 
warning, if he do not, though the man did die 
in his sins, " yet his blood shall be required at 
the watchman's hand." 

So here let me tell thee that if thou shouldst 
be such, an one as by thy conversation and 
practices shall be a trap and a stumbling-block 
to cause thy neighbour to fall into eternal ruin, 
though he be damned for his own sin, yet God 
may, nay he will, charge thee as being guilty 
of his blood, in that thou diclst not content 
thyself to keep from heaven thyself, but didst 
also by thy filthy conversation keep away 
others and cause them to fall with thee. Oh, 



786 



BUNYAN'S COMPLETE WORKS. 



therefore, will not this aggravate thy torment? 
Yea, if thou shouldst die and go to hell before 
thy neighbours or companions, besides the 
guilt of thine own sins thou wouldst be so 
loaded with the fear of the damnation of 
others to be laid to thy charge that thou 
wouldst cry out, Oh send one from the dead 
to this companion and that companion with 
whom I had society in my lifetime, for I see 
my cursed carriage will be one cause of his 
condemnation if he fall short of glory. I left 
him living in foul and heinous offences, but I 
was one of the first instruments to bring him 
to them. Oh, I shall be guilty both of my own 
and his damnation too ! Oh that he might be 
kept out hence, lest my torments be aggra- 
vated by his coming hither ! 

For where ungodly people do dwell together, 
they being a snare and stumbling-block one to 
another by their practice, they must be a tor- 
ment one to another and an aggravation of 
each other's damnation. Oh cursed be thy 
face, saith one, that ever I set mine eyes on 
thee ! It was along of thee ; I may thank thee ; 
it was thee that did entice me and ensnare 
me ; it was your filthy conversation that was 
a stumbling-block to me ; it was your covet- 
ousness, it was your pride, your haunting 
the alehouse, your gaming and whoring ; it 
was along of you that I fell short of life ; if 
you had set me a good example as you set 
me an ill one, it may be I might have done 
better than now I do, but I learned of you, 
I followed your steps, I took counsel of you. 
Oh that I had never seen your face! Oh 
that thou hadst never been born to do my soul 
this wrong, as you have done! Oh, saith the 
other, and I may as much blame you, for do 
you not remember how at such a time and at 
such a time you drew me out and drew me 
away, and asked me if I would go with you 
when I was going about other business, about 
my calling; but you called me away, you sent 
€ov me ; you are as much in fault as I. Though 
I were covetous, you were proud, and if you 
learned covetousness of me, I learned pride 
and drunkenness of you. Though I learned 
you to cheat, you learned me to whore, to lie, 
.to seoff at goodness. Though I, base wretch ! 
did stumble you in some things, you did as 
much stumble me in others ; I can blame you 
as you blame me; and if I have to answer for 
some of your most filthy actions, you have to 
answer for some of mine. I would you had 
not eome hither; the very looks of you do 
wound my soul by bringing my sins afresh into 



my mind — the time when, the manner how, 
the place where, the persons with whom. It 
was with you, you ! grief to my soul ! Since 
I could not shun thy company there, oh that I 
had been without thy company here! 

I say, therefore, for those that have sinned 
together to go to hell together, it will very 
much perplex and torment them both: there- 
fore I judge this one reason why they that are 
in hell do desire that their friends or compan- 
ions do not come thither into the same place 
of torment that they are in, and therefore 
why Christ saith that the damned souls cry 
out, Send to our companions, that they may be 
warned and commanded to look to themselves. 
Oh send to my five brethren ! It is because 
they would not have their own torments 
heightened by their company, and a sense, 
yea, a continual sense, of their sins which they 
caused them to commit when they were in the 
world with them. For I do believe that the 
very looks of those that have been beguiled 
of their fellows — I say their very looks will be 
a torment to them; for thereby will the re- 
membrance of their own sins be kept (if pos- 
sible) the fresher on their consciences which 
they committed with them ; and also they will 
wonderfully have the guilt of others' sins upon 
them, in that they were partly the cause of 
their committing them, being instruments in 
the hands of the devil to draw them in too. 
And therefore lest this come to pass, "I pray 
thee send him to my father's house." For if 
they might not come hither, peradventure my 
torment might have some mitigation ; that is, 
if they might be saved, then their sins will be 
pardoned and not so heavily charged on my 
soul. But if they do fall in the same place 
where I am, the sins that I have caused them 
to commit will lie so heavy, not only on their 
soul, but also on mine, that they sink me into 
eternal misery deeper and deeper. " Oh there- 
fore send him to my father's house, to my five 
brethren, and let him testify to them, lest they 
come into this place of torment." 

These words being thus understood, what a 
condition doth it show them to be in — them 
that now much delight in being the very ring- 
leaders of their companions into sins of all 
sorts whatsoever ! 

While men live here, if they can be counted 
the cunningest in cheating, the boldest for 
lying, the subtlest for coveting and getting 
the world — if they can cunningly defraud, un- 
dermine, cross and anger their neighbours, yea, 
and hinder them from the means of grace, the 



SIGHS FROM HELL. 



787 



Gospel of Christ— they glory in it, take a pride 
in it, and think themselves pretty well at ease, 
and their minds are somewhat quiet, being be- 
guiled with sin. 

But, friend, when thou hast lost this life, 
and dost begin to lift up thine eyes in hell, and 
seest what thy sins have brought thee to, and 
not only so, but that thou by thy filthy sins 
didst cause others (devil-like) to fall into the 
same condemnation with thee, and that one of 
the reasons for their damnation was this, that 
thou didst lead them to the commission of 
those wicked practices of this world and the 
lusts thereof, then, oh that somebody would 
stop them from coming, lest they also come 
into this place of torment and be damned as I 
am ! How will it torment me ! Balaam could 
not to be contented to be damned himself, but 
also he must by his wickedness cause others to 
stumble and fall. The scribes and Pharisees 
could not be content to keep out of heaven 
themselves, but they must labour to keep out 
others too. Therefore theirs is the greater 
damnation. 

The deceived cannot be content to be de- 
ceived himself, but he must labour to deceive 
others also. The drunkard cannot be content 
to go to hell for his sins, but he must labour to 
cause others to fall into the same furnace with 
him. But look to yourselves, for here will be 
damnation upon damnation — damned for thy 
own sins, and damned for thy being partaker 
with others in their sins, and damned for being 
guilty of the damnation of others. Oh how 
will the drunkards cry for leading their neigh- 
bours into drunkenness ! How will the cov- 
etous person howl for setting his neighbour, 
his friend, his brother, his children and rela- 
tions so wicked an example, by which he hath 
not only wronged his own soul, but also the 
souls of others! The liar, by lying, learneth 
others to lie ; the swearer learns others to swear ; 
the whoremonger learned others to whore. 

Now all these, with others of the like sort, 
will be guilty not only of their own damnation, 
but of others. I tell you that some men have 
so much been the authors of the damnation of 
others that I am ready to think that the dam- 
nation of them will trouble them as much 
as their own damnation. Some men (it is to 
be feared) at the day of judgment will be found 
to be the authors of destroying whole nations. 
How many souls, do you think, Balaam with 
his deceit will have to answer for? How many 
Mahomet? How many the Pharisees, that 
hired the soldiers to say the disciples stole 



away Jesus, and by that means stumbled their 
brethren to this day, and was one means of 
binding them from believing the things of God 
and Jesus Christ, and so the cause of the dam- 
nation of their brethren to this very day ? 

How many poor souls hath Bonner to an- 
swer for, think you? And several filthy, blind 
priests, how many souls have they been the 
means of destroying by their ignorance and 
corrupt doctrine — preaching (that was no bet- 
ter for their souls than ratsbane to the body) 
for filthy lucre's sake! They shall see that 
they, many of them, it is to be feared, will 
have whole towns to answer for, whole cities to 
answer for. Ah, friend ! I tell thee, thou that 
hast taken in hand to preach to the people, it 
may be thou hast taken in hand thou canst not 
tell what. Will it not grieve thee to see thy 
whole parish come bellowing after thee to hell, 
crying out, This we may thank thee for, this 
is along of thee ; thou didst not teach us the 
truth, thou didst lead us away with fables, 
thou wast afraid to tell us of our sins, lest we 
should not put meat fast enough into thy 
mouth. O cursed wretch! that ever thou 
shouldst beguile us thus, deceive us thus, flat- 
ter us thus ! We would have gone out to hear 
the word abroad, but that thou didst reprove 
us, and also tell us that that which we see now 
is the way of God was heresy and a deceivable 
doctrine ; and wast not contented (blind guide 
as thou wert !) to fall into the ditch thyself, but 
hast also led us thither with thee. 

I say, look to thyself, lest thou cry out when 
it is too late, Send Lazarus to my people, my 
friends, my children, my congregation to whom 
I preached and beguiled through my folly. 
Send him to the town in which I did preach 
last, lest I be the cause of their damnation. 
Send him to my friends from whence I came, 
lest I be made to answer for their souls and 
mine own too. 

Oh send him, therefore, and let him tell 
them and testify unto them, lest they also come 
into this place of torment. Consider, ye that 
live thus in the world, while ye are in the land 
of the living, lest you fall into this condition. 
Set the case : thou shouldest by thy carriage 
destroy but a soul, but one poor soul, by one 
of thy carriages or actions, by thy sinful 
works ; consider it now, I say, lest thou be 
forced to ciy, " I pray thee therefore that thou 
wouldst send him to my father's house, for I 
have five brethren, that he may testify unto 
them, lest they also come into this place of 
torment." 



788 



BUNYAN'S COMPLETE WORKS. 



If so, then I shall not only say to the blind 
guides, Look you to yourselves and shut not 
out others, no, but this doth reach unto all 
those that do not only keep souls from heaven 
by preaching and the like, but speaks forth the 
doom of those that shall anyways be instru- 
mental to hinder others from closing in with 
Jesus Christ. Oh what red lines will those be 
against all. those rich, ungodly landlords that 
so keep under their poor tenants that they dare 
not go out to hear the word, for fear their rent 
should be raised or they turned out of their 
houses! What sayest thou, landlord? Will 
it not cut thy soul when thou shalt see that 
thou couldst not be content to miss heaven 
thyself, but thou must labour to hinder others 
also ? Will it not give thee an eternal wound 
in thy heart, both at death and judgment, to 
be accused of the ruin of thy neighbour's soul, 
thy servant's soul, thy wife's soul, together 
with the ruin of thine own? Think on this, 
you drunken, proud, rich, and scornful land- 
lords ; think on this, mad-brained, blasphemous 
husbands, that are against the godly and chaste 
conversation of your wives ; also you that hold 
your servants so hard to it that you will not 
spare them time to hear the word, unless it be 
where and when your lusts let you. If you 
love your own souls, your tenants' souls, your 
wives' souls, your servants' souls, your chil- 
dren's souls, if you would not cry, if you would 
not howl, if you would not bear the burden of 
the ruin of others for ever, then I beseech you, 
consider this doleful story, and labour to avoid 
the soul-killing torment that this poor wretch 
groaneth under when he saith, " I pray thee 
therefore that thou wouldst send him to my 
father's house." 

" For I have five brethren that he may tes- 
tify " — mark, that he may testify — " unto them, 
lest they come into this place of torment." 

These words have still something more in 
them than I have yet observed from them ; 
there are one or two things more that I shall 
briefly touch upon; and therefore mark, he 
saith, " That he may testify unto them," &c. 
Mark, I pray you, and take notice of the word 
testify. He doth not say, And let him go unto 
them, or speak with or tell them such and such 
things. No, but let him testify or affirm it 
constantly, in case any should oppose it. " Let 
him testify unto them." It is the same word 
the Scripture uses to set forth the vehemency 
of Christ in his telling of his disciples of him 
that should betray him. "And he testified, 
saying, One of you shall betray me." And he 



testified — that is, he spake it so as to dash or 
overcome any that should have said, It shall 
not be. It is a word that signifies that in case 
any should oppose the thing spoken of, yet 
that the party speaking should still continue 
constant in his saying. "And he commanded 
them to preach and to testify that it is He that 
was ordained of God to be the judge of quick 
and dead." To testify— mark, that is to be 
constant, irresistible, undaunted in case it 
should be opposed and objected against. So 
here let him testify to them, lest they come 
into this place of torment 

From whence observe that it is not an easy 
matter to persuade them who are in their sins 
alive in this world that they must and shall be 
damned if they turn not and be converted to 
God. "Let him testify to them;" let him 
speak confidently, though they frown upon 
him or dislike his way of speaking. And how 
is this truth verified and cleared by the car- 
riage of almost all men now in the world to- 
ward them that preach the Gospel, and show 
their own miserable state plainly to them if 
they close not with it ! If a man do but in- 
deed labour to convince sinners of their sins 
and lost condition by nature, though they must 
be damned if they live and die in that condi- 
tion, oh how angry are they at it ! Look how 
he judges, say they ; hark how he condemns us ; 
he tells us we must be damned if we live and 
die in this state. We are offended at him, we 
cannot abide to hear him or any such as he ; 
we will believe none of them all, but go on in 
the way we are going. " Forbear, why shouldst 
thou be smitten?" said the ungodly king to 
the prophet when he told him of his sins. 

I say, tell the drunkard he must be damned 
if he leaves not his drunkenness, the swearer, 
liar, cheater, thief, covetous, railers, or any 
ungodly persons, they must and shall lie in 
hell for it if they die in this condition, they 
will not believe you nor credit you. 

Again. Tell others that there are many in 
hell that have lived and died in their condi- 
tions, and so are they like to be if they convert 
not to Jesus Christ and be found in him, or 
that there are others that are more civil and 
sober men, who, (although we know that their 
civility will not save them,) if we do but tell 
them plainly of the emptiness and unprofit- 
ableness of that as to the saving of their souls, 
and that God will not accept them nor love 
them, notwithstanding these things, and that 
if they intend to be saved they must be better 
provided than with such righteousness as this, 



SIGHS FROM HELL. 



789 



they will either fling away and come to hear 
no more, or else if they do come they will 
bring such prejudice with them in their hearts 
" that the word preached shall not profit them, 
it being mixed not with faith, but with preju- 
dice in them that hear it." Nay, there will 
some of them be so full of anger that they will 
break out and call even those that speak the 
truth heretics, yea, and kill them. And why 
so ? Because they tell them that if they live 
in their sins, that will damn them ; yet if they 
turn and live a righteous life, according to the 
holy and just and good law of God, that will 
not save them. Yea, because we tell them 
plainly that unless they leave their sins and 
unrighteousness too, and close in with a naked 
Jesus Christ, his blood and merits, and what 
he hath done, and is now doing for sinners, 
they cannot be saved, and unless they do eat 
the flesh of the Son of Man and drink his 
blood they have no life abiding in them, they 
gravel presently and are offended at it, (as the 
Jews were with Christ for speaking the same 
thing to them,) and fling away themselves, 
their souls and all, by quarrelling against the 
doctrine of the Son of God, as indeed they do, 
though they will not believe they do; and 
therefore he that is a preacher of the word had 
need, not only to tell them, but to testify to 
them, again and again, that their sins, if they 
continue in them, will damn them and damn 
them again. And tell them again their living 
honestly according to the law, their paying 
every one their own, their living quietly with 
their neighbours, their giving to the poor, their 
notion of the Gospel, and saying they do be- 
lieve in Christ, will do them no good at the 
general day of judgment. Ha, friends ! how 
many of you are there at this very day that 
have been told once and again of your lost, 
undone condition, because you want the right, 
real, and saving work of God upon your souls ? 
I say, hath not this been told you, yea, testi- 
fied unto you from time to time, that your 
state is miserable, that yet you are never the 
better, but do still stand where you did, some 
in an open ungodly life, and some drowned 
in a self-conceited holiness of Christianity? 
Therefore, for God's sake, if you love your 
souls, consider, and beg of God for Jesus 
Christ's sake that he would work such a work 
of grace in your hearts, and give you such a 
faith in his Son Jesus Christ, that you may not 
only have rest here, as you think, not only 
think your state safe while you live here, as 
you may be safe indeed, not only here, but 



also when you are gone, lest you do cry in the 
anguish and perplexity of your souls, Send one 
of my companions that have been beguiled by 
Satan, as I have been, and so by going on 
come into this place of torment as I have 
done. 

Again, one thing more is to be observed 
from these words, " Let him testify to them, 
lest they come into this place of torment." 

Mark, lest they come in, as if he had said, 
Or else they will come into this place of tor- 
ment, as sure as I am here. From whence 
observe that though some souls do for sin fall 
into the bottomless pit of hell before their fel- 
lows, because they depart this world before 
them, yet the others, abiding in the same 
course, are as sure to go to the same place as 
if they were there already. How so? Be- 
cause that all are condemned together, they 
have all fallen under the same law, and have 
all offended the same justice, and must for cer- 
tain, if they die in that condition, drink as 
deep, if not deeper, of the same destruction. 
Mark, I pray you, what the Scripture says, 
" He that believeth not is condemned al- 
ready." 

He is condemned as well as they, having 
broken the same law with them. If so, then 
what hinders but they will partake of the 
same destruction with them, only the one 
hath not the law yet so executed upon them, 
because they are here ; the others have had the 
law executed upon them ; they are gone to 
drink that which they have been brewing, 
and thou art brewing that in this life which 
thou must certainly drink. The same law, I 
say, is in force against you both, only he is 
executed and thou art not. Just as if there 
was a company of prisoners at the bar, and all 
condemned to die : what ! because they are not 
all executed in one day, therefore shall they 
not be executed at all? Yes, the same law 
that executed its severity upon the parties 
now deceased will for certain be executed 
upon them that are alive, in its appointed 
time. Even so it is here: we are all con- 
demned by nature; if we close not in with the 
grace of God by Jesus Christ, we must and 
shall be destroyed with the same destruction ; 
"and therefore send him," saith he, "lest" — 
mark, lest — "they come into this place of 
torment." 

Again, " Send him to my father's house, and 
let him testify to them, lest they come into 
this place of torment." As if he had said, It 
may be he may prevail with them, it may be 



790 



JBUNYAN'S COMPLETE WORKS. 



he may win upon them, and so they may be 
kept from hence, from coming into this griev- 
ous place of torment. Observe, again, that 
there is a possibility of obtaining mercy, if 
now, I say, now in this day of grace, we turn 
from our sins to Jesus Christ ; yea, it is more 
than possible. And therefore, for thy encour- 
agement, do thou know for certain that if thou 
shalt in this thy day accept of mercy upon 
God's own terms, and close with him effect- 
ually, God hath promised, yea, made many 
promises, that thy soul shall be conducted 
safe to glory, and shall for certain escape all 
the evil that I have told thee of; ay, and 
many more that I can imagine. Do but 
search the Scriptures, and see how full of con- 
solation they are to a poor soul that is minded 
to close in with Jesus Christ. " He that 
cometh to me," saith Christ, " I will in nowise 
cast out." Though he be an old sinner, "I 
will in nowise cast him out" — mark, "in no- 
wise," though he be a great sinner. " I will 
in nowise cast him out" if he comes to me. 
Though he has slighted me never so many 
times, and not regarded the welfare of his own 
soul, yet let him now come to me, and not- 
withstanding this, " I will in nowise cast him 
out" nor throw away his soul. Again, saith 
the apostle, " Now " — mark, now — " is the ac- 
cepted time, now is the day of salvation." 
Now here is mercy in good store ; now God's 
heart is open to sinners ; now he will make 
you welcome; now he will receive anybody 
if they do but come to Christ. "He that 
cometh to me," saith Christ, " I will in no- 
wise cast out." And why? Because, "now 
is the accepted time, now is the day of salva- 
tion." As if the apostle had said, If you will 
have mercy, have it now, receive it now, close 
in with it now. 

God hath a certain day to hold out his grace 
to sinners ; now is the time, now is the day. 
It is true there is a day of damnation, but this 
is a day of salvation. There is a day coming 
wherein sinners " must cry to the mountains 
to fall on them, to the hills to cover them 
from the wrath of God ;" but now, now is the 
day in which he doth hold oat his grace. 
There is a day coming in which you will not 
be admitted to have the privilege of one drop 
of water to cool your tongue, if now, I say, if 
now you slight his grace and goodness which 
he holds out to you. Ah, friends, consider 
there are new hopes of mercy, but then there 
will not ; now Christ holds forth mercy unto 
you, but then he will not. Now there are his 



servants that do beseech you to accept of his 
grace, but if thou lose the opportunity that is 
put into thine hand, thou thyself mayest be- " 
seech hereafter and no mercy be given thee. 
"And he cried and said, Father Abraham, 
have mercy on me, and send Lazarus, that he 
may dip the tip of his finger in water, and 
cool my tongue," and there was none given. 
Therefore let it never be said of thee, as it 
will be said of some, " Why is there a price 
put into the hand of a fool, seeing he hath no 
heart to it," seeing he hath no heart to make 
a good use of it? Consider therefore with thy- 
self, and say, It is better going to heaven than 
hell ; it is better to be saved than damned ; it 
is better to be with saints than with damned 
souls ; and to go to God is better than to go 
to the devil. 

Therefore " seek the Lord while he may be 
found, and call upon him while he is near," 
lest in thy trouble he leave thee to thyself, and 
say unto thee plainly, " Where I am thither ye 
cannot come." 

Oh, if they that are in hell might but now 
again have one such invitation as this, how 
would they leap for joy! I have thought 
sometimes, Should God send but one of his 
ministers to the damned in hell, and give him 
commission to preach the free love of God in 
Christ extended to him and held out to them, 
if now while it is proffered to them they will 
accept of his kindness, oh how welcome would 
they make this news and close in with it on 
any terms ! 

Certainly they would say, We will accept of 
grace on any terms in the world, and thank 
you too, though it cost life and limbs to boot ; 
we will spare no cost nor charge if mercy may 
be had. But, poor souls ! w T hile they live here 
they will not part from sin, with hell-bred, 
devilish sin; no, they will rather lose their 
souls than lose their filthy sins. 

But, friend, thou wilt change thy note before 
it be long, and cry, O simple wretch that I am, 
that I should damn my soul by sin ! It is true, 
I have had the Gospel preached to me, and 
have been invited in ; I have been preached to 
and have been warned of this ; but " how have 
I hated instruction, and mine heart despised 
reproof! I have not obeyed the voice of my 
teachers, nor inclined mine ear to them that 
instructed me." 

Oh therefore, I say, poor soul ! is there hope ? 
Then lay thine hand upon thy mouth and kiss 
the dust, and close in with the Lord Jesus 
Christ, and make much of his glorious mercy ; 



SIGHS FROM HELL. 



791 



and invite also thy companions to close in with 
the same Lord Jesns Christ, lest one of you do 
go to hell beforehand, and expect with grief 
of heart your companions to come after ; and 
in the mean time, with anguish of heart, do 
sigh and say, Oh send him to my companions, 
and let him testify to them, lest they also come 
into this place of torment. 

Now, then, from what hath been said there 
might many things be spoken by way of use 
and application, but I shall be very brief, and 
but touch some things, and so wind up. 

And, first, I shall begin with the sad con- 
dition of those that die out of Christ, and 
speak somewhat to that. 

Secondly, to the latter end of the parable, 
which more evidently concerns the Scripture, 
and speak somewhat to that. 

1. Therefore you see that the first part of 
the parable contains a sad declaration of the 
state of one living and dying out of Christ — 
how that they lose heaven for hell, God for the 
devil, light for darkness, joy for sorrow. 

2. How that they have not so much as the 
least comfort from God who, in the time they 
lie here below, neglect coming to him for 
mercy; not so much as one drop of cold 
water. 

3. That such souls will repent of their folly 
when repentance will do them no good or when 
they shall be past recovery. 

4. That all the comforts such souls are like 
to have they have in this world. 

5. That all their groanings and sighs will not 
move God to mitigate in the least his heavy 
hand of vengeance that is upon them for the 
transgressions they have committed against 
him. 

6. That their sad state is irrevocable, for 
they must never — mark, never — come out of 
that condition. 

7. Their desires will not be heard for their 
ungodly neighbours. 

From these things, then, I pray you consider 
the state of those that die out of Christ Jesus ; 
yea, I say, consider their miserable state, and 
think thus with thyself, Well, if I neglect 
coming to Christ, I must go to the devil, and he 
will not neglect to fetch me away into those 
intolerable torments. 

Think thus with thyself, What ! shall I lose 
a long heaven for short pleasure ? Shall I buy 
the pleasures of this world at so dear a rate as 
to lose my soul for obtaining of them ? Shall 
I content myself with a heaven that will last 
no longer than my lifetime '? What advantage 



will these be to me when the Lord shall sepa- 
rate soul and body asunder, and send one to 
the grave, the other to hell, and at the judg- 
ment-day the final sentence of eternal ruin 
must be passed upon me ? 

1. Consider that the profits, pleasures, and 
vanities of this world will not last for ever, but 
the time is coming, yea, just at the doors, when 
they will give thee the slip, and leave thee in 
the suds and in the brambles for all that thou 
hast done. 

2. And, therefore, to prevent this thy dismal 
state, think thus w r ith thyself, It is true, I love 
my sins, my lusts, my pleasures, but what good 
will they do me at the day of death and of 
judgment? Will my sins do me good then? 
Will they be able to help me when I come to 
fetch my last breath? What good will my 
profits do me? And what good will your 
vanities do when death says he will have no 
nay? What good will all companions, fellow- 
jesters, jeerers, liars, drunkards, and all my 
wantons do me ? Will they help to ease the 
pains of hell? Will these help to turn the 
hand of God from inflicting his fierce anger 
upon me? Nay, will they not rather cause 
God to show me no mercy, to give me no com- 
fort, but rather to thrust me down in the 
hottest place of hell, where I may swim in fire 
and brimstone? 

3. Consider thus with thyself, Would I be 
glad to have all, every one of my sins, to come 
in against me to inflame the justice of God 
against me? Would I be glad to be bound up 
in them, as the three children were bound in 
their clothes, and to be as really thrown into 
the fiery furnace of the wrath of Almighty 
God as they were into Nebuchadnezzar's fiery 
furnace ? 

4. Consider thus, Would I be glad to have 
all and every one of the ten commandments to 
discharge themselves against my soul — the 
first saying, Damn him, for he hath broken 
me ; the second saying, Damn him, for he hath 
broken me? &c. 

Consider how terrible this will be, yea, more 
terrible than if thou shouldst have ten of the 
biggest pieces of ordnance in England to be 
discharged against thy body, thunder, thunder, 
one after another ! Nay, this would not be com- 
parable to the reports that the law (for the 
breach thereof ) will give against thy soul ; for 
those can but kill the body, but these will keep 
both body and soul; and that not for an hour, 
a day, a month, or a year, but they will con- 
demn thee for ever. 



792 



BUNYAN'S COMPLETE WORKS. 



Mark, it is for ever, for ever. It is into 
everlasting damnation, eternal destruction, 
eternal wrath and displeasure from God, 
eternal gnawings of conscience, eternal con- 
tinuance with devils. 

Oh consider, it may be the thought of seeing 
the devil doth now make thine hair to stand 
right up on thine head. Oh but this, to be 
damned, to be among all the devils, and that 
not only for a time, as I said before, but for 
ever, to all eternity ! 

This is so wonderfully miserable, ever mis- 
erable, that no tongue of man, no nor of an- 
gels, is able to express it. 

5. Consider much with thyself, Not only my 
sins against the law will be laid to my charge, 
but also the sins I have committed in slight- 
ing the Gospel, the glorious Gospel; these also 
must come with a voice against me ; as thus : 
Nay, he is worthy to be damned, for he re- 
jected the Gospel, he slighted the free grace 
of God tendered in the Gospel. How many 
times wast thou (damned wretch!) invited, 
entreated, beseeched to come to Christ, to ac- 
cept of -mercy, that thou mightest have heaven, 
thy sins pardoned, thy soul saved, thy body 
and soul glorified, and all this for nothing but 
the acceptance, and through faith forsaking 
those imps of Satan which by their embrace- 
ments have drawn thee down toward the gulf 
of God's eternal displeasure! 

How often didst thou read the promises, yea, 
the free promises, of the common salvation! 
How oft didst thou read the sweet counsels 
and admonitions of the Gospel to accept of 
the grace of God ! But thou wouldst not, thou 
regardedst it not, thou didst slight all. 

Secondly. As I would have thee consider 
the sad and woeful state of those that die out 
of Christ and are past all recovery, so would I 
have thee consider the many mercies and privi- 
leges thou enjoyest above some (perad venture) 
of thy companions that are departed to their 
proper place. 

As — 1. Consider, thou hast still the thread 
of thy life lengthened, which for thy sins 
might seven years ago or more have been cut 
asunder and thou have dropped down among 
the flames. 

2. Consider, the terms of reconciliation by 
faith in Christ are still proffered unto thee, 
and thou invited, yea, entreated, to accept of 
them. 

3. Consider, the terms of reconciliation are 
but (bear with me though I say but) only to 
believe in Jesus Christ with faith that purifies 



the heart, and enables thy soul to feed on him 
effectually, and be saved from this sad state. 

4. Consider, the time of thy departure is at 
hand, and the time is uncertain, and also that, 
for aught thou knowest, the day of grace may 
be past to thee before thou diest, not lasting 
so long as the uncertain life in this world. 
And if so, then know for certain that thou art 
as sure to be damned as if thou wast in hell 
already, if thou convert not in the mean while. 

5. Consider, it may be some of thy friends 
are giving all diligence to make their calling 
and election sure, being resolved for heaven, 
and thou thyself endeavourest as fast to make 
sure of hell, as if resolved to have it; and to- 
gether with this consider how it will grieve 
thee that while thou wast making sure of hell 
thy friends were making sure of heaven. But 
more of this by and by. 

6. Consider, what a sad reflection this will 
have on thy soul to see thy friends in heaven 
and thyself in hell; thy father in heaven and 
thou in hell ; thy mother in heaven and thou 
in hell ; thy brother, thy sister, thy children 
in heaven and thou in hell. As Christ said to 
the Jews of their relations according to the 
flesh, so may I say to thee concerning thy 
friends, " There shall be weeping, and wailing, 
and gnashing of teeth" when you shall see 
your fathers and mothers, brethren and sisters, 
husbands and wives, children and kinsfolk, 
with your friends and neighbours, in the king- 
dom of heaven, and thou thyself thrust out. 

But again, because I would not only tell 
thee of the damnable state of those that die 
out of Christ, but also persuade thee to take 
hold of life and go to heaven, take notice of 
these following things : 

1. Consider, that whatever thou canst do as 
to thy acceptance with God is not worth the 
dirt of thy shoes, but is all as filthy rags. 

2. Consider, that all the conditions of the 
new covenant (as to salvation) are and have 
been completely fulfilled by the Lord Jesus 
Christ, and that for sinners. 

3. Consider, that the Lord calls to thee for 
to receive whatsoever Christ hath done, and 
that on free cost. Eev. xxii. 17. 

4. Consider, that thou canst not honour 
God more than to close in with his proffers of 
grace, mercy, and pardon of sin. Rom. iv. 

Again, that which will add to all the rest, 
thou shalt have the very mercy of God, the 
blood of Christ, the preachers of the word, to- 
gether with every sermon, all the promises, 
invitations, exhortations, and all the counsels 



SIGHS FROM HELL. 



793 



and threatening^ of the blessed word of God — 
thou shalt have all thy thoughts, words, and 
actions, together with all thy food, thy raiment, 
thy sleep, thy goods, and also all hours, days, 
weeks, months, and years, together with what- 
soever else God hath given thee — I say, thy 
abuse of all these shall come up in judgment 
against thy soul, for God will reckon with thee 
for every thing, whether it be good or bad. 
Eccles. xii. 14. 

5. Nay, further, it is so unreasonable a thing 
for a sinner to refuse the Gospel that the very 
devils themselves will come in against thee, as 
well as Sodom, that damned crew. May not 
they, I say, come in against thee, and say, O 
thou simple man! O vile wretch! that had 
not so much care of thy soul, thy precious soul, 
as the beast hath of its young or the dog of 
the very bone that lieth before him ! Was thy 
soul worth so much, and didst thou so little 
regard it ? Were the thunderclaps of the law 
so terrible, and didst thou so slight them? 
Besides, was the Gospel so freely, so frequently, 
so fully tendered to thee, and yet hast thou re- 
jected all these things ? 

Hast thou valued sin at a higher rate than 
thy soul — than God, Christ, angels, saints, 
and communion with them in eternal blessed- 
ness and glory ? Wast thou not told of hell- 
fire, those intolerable flames ? Didst thou never 
hear of those intolerable roarings of the damned 
ones that are therein ? Didst thou never hear 
or read that doleful saying in the 16th of Luke, 
how the sinful man cries out among the flames, 
" One drop of water to cool my tongue ?" Thus, 
I say, may the very devils, being ready to go 
with thee into the burning furnace of fire and 
brimstone, though not for sins of so high a na- 
ture as thine, trembling say, Oh that Christ 
had died for devils as he died for men ! And, 
Oh that the Gospel had been preached to us 
as it hath been to thee ! How would we have 
laboured to have closed in with it! But woe 
be to us, for we might never have it proffered ; 
no, not in the least, though we would have 
been glad of it ! But you, you have it proffered, 
preached, and proclaimed unto you. Prov. viii. 
4. Besides, you have been entreated and be- 
seeched to accept of it, but you would not. O 
simple fools 1 that might have escaped wrath, 
vengeance, hell-fire, and that to all eternity, 
and had no heart at all to do it ! 

6. May not the messengers of Jesus Christ 
also come in with a shrill and terrible note 
against thy soul when thou standest at the bar 
of God's justice, saying, Nay, thou ungodly 



one, how often hast thou been forewarned of 
this day! Did not we sound an alarm in 
thine ears, by the trumpet of God's word, day 
after day ? How often didst thou hear us tell 
thee of these things ! Did we not tell thee 
sin would damn thy soul? Did we not tell 
thee that without conversion there was no sal- 
vation ? Did we not tell thee that they who 
loved their sins should be damned at this dark 
and gloomy day ? (as thou art like to be.) Yea, 
did we not tell thee that God, out of his love 
to sinners, sent Christ to die for them, that 
they might (by coming to him) be saved? Did 
we not tell thee of these things ? Did we not 
run, ride, labour, and strive abundantly (if it 
might have been) for the good of thy soul? 
(though now a damned soul.) Did we not ven- 
ture our goods, our names, our lives? Yea, 
did we not even kill ourselves with our earnest 
entreaties of thee to consider of thine estate, 
and by Christ to escape this dreadful day? 
Oh sad doom ! when thou shalt be forced, full 
sore against thy will, to fall under the truth 
of this judgment, saying, " Oh how have I 
hated instruction, and how hath my heart de- 
spised reproof ! (for indeed) I have not obeyed 
the voice of my teachers, nor inclined mine 
eartothem that instructed me." Prov. v. 12, 13. 

7. May not thy father, thy mother, thy 
brother, thy sister, thy friend, &c, appear with 
gladness against thee at the terrible day, say- 
ing, O thou silly wretch, how rightly hath God 
met with thee ! Oh how righteously doth his 
sentence pass upon thee ! Remember, thou 
wouldst not be ruled nor persuaded in thy life- 
time. As thou didst not care for us and our ad- 
monitions then, so neither do we care for thy 
ruin, terror, and damnation now. No, but we 
will stand on God's side in sentencing of thee 
to that portion which the devils must be par- 
takers of. " The righteous shall rejoice when 
he seeth the vengeance ; he shall wash his foot 
in the blood of the wicked." Ps. lviii. 10. Oh 
sad ! It is enough to make mountains tremble 
and rocks rend in pieces to hear this doleful 
sound. Consider these things, and if thou 
wouldst be loth to be in this condition, then 
have a care of living in sin now. How loth 
wilt thou be to be thrust away from the gates 
of heaven ! and how loth wilt thou be to be 
deprived of the mercy of God ! 

How unwillingly wilt thou set foot forward 
toward the lake of fire ! Never did malefac- 
tor so unwillingly turn off the ladder when 
the halter was about his neck as thou wilt 
turn from God to the devil, from heaven to 



794 



BUNYAN'S COMPLETE WORKS. 



hell, when the sentence is passed upon thy 
soul. 

Oh how wilt thou sigh and groan ! How 
willingly wouldst thou hide thyself and run 
away from justice ! But, alas ! as it is with 
them that are on the ladder ready to be exe- 
cuted, so it will be with thee. They would 
fain run away, but there are many halbert- 
men to stay them; and so the angels of God 
will beset thee round, I say round on every 
side, so that thou may est indeed look, but run 
thou canst not. Thou mayest wish thyself 
under some rock or mountain, but how to get 
under thou knowest not. 

Oh how unwilling wilt thou be to let thy 
father go to heaven without thee ! thy mother 
or friends, &c, go to heaven without thee! 
How willingly wouldst thou hang on them and 
not let them go ! O father ! cannot you help 
me? Mother, cannot you do me some good? 
Oh how loth am I to burn and fry in hell while 
you are singing in heaven! But, alas! the 
father, mother, or friends reject them, slight 
them, and turn their backs upon them, saying, 
You would have none of heaven in your life- 
time, therefore you shall have none of it now ; 
you slighted our counsels then, and we slight 
your tears, cries, and condition now. What 
sayest thou, sinner? Will not this persuade 
thine heart, or make thee bethink thyself? 
This is now before thou fall into that dreadful 
place, that fiery furnace. But oh consider 
how dreadful the place itself, the devils them- 
selves, the fire itself will be ! And this at the 
end of all — here thou must lie for ever ! here 
thou must fry for ever and for ever ! This 
will be more to thee than any man with tongue 
can express or with pen can write. There is 
none that can, I say, by the ten thousandth 
part discover the state and condition of such a 
soul. 

I shall conclude this, then, with a few con- 
siderations of encouragement. 

1. Consider, (for I would fain have thee 
come in, sinner,) that there is a way made 
by Jesus Christ for them that are under 
the curse of God to come to this comfort- 
able and blessed state of Lazarus I was 
speaking of. 

2. Consider, what pains Christ Jesus took 
for the ransoming of thy soul from all the 
curses, thunderclaps, and tempests of the law, 
from all the intolerable flames of hell, from 
that soul-sinking appearance of thy person 
(on the left hand) before the judgment-seat 
of Christ Jesus, from everlasting fellowship 



with innumerable companies of yelling and 
soul-amazing devils — I say, consider what 
pains the Lord Jesus Christ took in bringing 
in redemption for sinners from these things. 

In that "though he was rich, yet he be- 
came poor, that thou, through his poverty, 
might be made rich." He laid aside his 
glory (John vii.) " and became a servant." 
Phil. ii. He left the company of angels and 
encountered with the devil. Luke iv. He left 
heaven's ease for a time to lie upon hard 
mountains. John viii. In a word, he became 
poorer than those that go with flail and rake, 
yea, than the very birds or foxes, and all to 
do thee good. Besides, consider a little of 
those unspeakable and intolerable slightings 
and rejections and the manifold abuses that 
came from men upon him — how he was falsely 
accused, being a sweet, harmless, and unde- 
filed lamb ; how he was undervalued, so that 
a murderer was counted less worthy of con- 
demnation than he ; besides, how they mock 
him, spit on him, beat him over the head with 
staves, and the hair plucked from his cheeks : 
" I gave my back to the smiters, (saith he,) and 
my cheeks to them that plucked off the hair ; 
I hid not my face from shame and spitting " — 
his head crowned with thorns, his hands 
pierced with nails, and his side with a spear; 
together with how they used him, scourged 
him, and so miserably misusing him that they 
had even spent him in a great measure before 
they did crucify him, insomuch that there w T as 
another fain to carry his cross. 

Again, not only this, but lay to heart a little 
what he received from God his dear Father, 
though he was his dear and tender Son : first, 
in that he did deal with him as the greatest 
sinner and rebel in the world, for he laid the 
sins of thousands, and ten thousands, and 
thousands of thousands of sinners to his 
charge, (Isa. liii.,) and caused him to drink 
the terrible cup that was due to them all; 
and not only so, but did delight in so doing : 
" For it pleased the Lord to bruise him." 
God dealt indeed with his Son as Abraham 
would have dealt with Isaac ; ay, and more 
terribly by ten thousand parts, for he did not 
only tear his body like a lion, but made his 
soul an offering for sin. And this was not 
done feignedly, but really, (for justice called 
for it, he standing in the room of sinners:) 
witness that horrible and unspeakable agony 
that fell on him suddenly in the garden, as if 
all the vials of God's unspeakable scalding 
vengeance had been cast upon him all at 



SIGHS FROM HELL. 



795 



once, and all the devils in hell had broken 
loose from thence at once to destroy him, and 
that for ever ; insomuch that the very pangs 
of death seized upon him in the same hour ; 
for, saith he, " My soul is exceeding sorrowful 
and amazed, even unto death." 

Witness also that strange kind of sweat 
that trickled down his most blessed face, 
where it is said, And he sweat, as it were, 
great drops or dodders of blood, trickling 
down to the ground. Lord Jesus ! what a 
load didst thou carry ! what a burden didst thou 
bear of the sins of the world and the wrath 
of God ! O thou that didst not only bleed at 
nose and mouth with the pressure that lay 
upon thee, but thou wast so pressed, so loaded 
that the pure blood gushed through the flesh and 
skin, and so ran trickling down to the ground ! 
" And his sweat was as it were great drops of 
blood, trickling or falling down to the ground." 
Canst thou read this, O thou wicked sinner ! 
and yet go on in sin? Canst thou think of 
this, and defer repentance one hour longer? 
heart of flint, yea, harder ! O miserable 
wretch ! what place in hell will be hot enough 
for thee to have thy soul put into if thou shalt 
persist or go on still to add iniquity to iniquity ? 

Besides, his soul went down to hell (Ps. 
xvi. 10; Acts ii. 31) and his body to the bars 
of the grave; and had hell, death, or the 
grave been strong enough to hold him, then 
he had suffered the vengeance of eternal fire 
to all eternity. But, O blessed Jesus ! how 
didst thou discover thy love to man in thy 
thus suffering ! and, O God the Father ! how 
didst thou declare the purity and exactness 
of thy justice, in that, though it was thine 
only, holy, innocent, harmless, and undefiled 
Son Jesus that did take on him our nature 
and represent our persons, answering for our 
sins instead of ourselves, thou didst so won- 
derfully pour out thy wrath upon him to the 
making of him to cry out, " My God, my God, 
why hast thou forsaken me?" And, O Lord 
Jesus! wmat a glorious conquest hast thou 
made over the enemies of our souls, even 
wrath, sin, death, hell, and devils, in that 
thou didst wring thyself from under the 
power of them all! and not only so, but hast 
led them captive w r hich would have led us 
captive, and also hast received for us that 
glorious and unspeakable inheritance "that 
eye hath not seen, nor ear heard, neither hath 
it entered into the heart of man to conceive," 
and also hast given them some discovery 
thereof through the Spirit. 



And now, sinner, together with this, con- 
sider — 

Fourthly. That though Jesus Christ hath 
done all these things for sinners, yet the devil 
makes it his whole work and continual study 
how he may keep thee and others from enjoy- 
ing of these blessed privileges that have been 
thus obtained for sinners by this sweet Jesus. 
He labours, I say, 

1. To keep thee ignorant of thy state by na- 
ture. 

2. To harden thy heart against the ways of 
God. 

3. To inflame thy heart with love to sin and 
the ways of darkness. 

And, 4. To get thee to continue herein. For 
that is the way, he knows, to get thee to be a 
partaker with him of flaming hell-fire, even 
the same that he himself is fallen into, together 
with the rest of the wicked world, by reason 
of sin. Look to it, therefore. 

But now, in the next place, a word of en- 
couragement to you that are the saints of the 
Lord. 

1. Consider what a happy state thou art in 
that hast gotten the faith of the Lord Jesus 
into thy soul. (But be sure thou have it.) I 
say, how safe, how sure, how happy art thou. 
For when others go to hell, thou must go to 
heaven ; when others go to the devil, thou must 
go to God; when others go to prison, thou 
must be set at liberty, at ease, and at freedom ; 
when others must roar for sorrow of heart, thou 
shalt also sing for the joy of heart. 

2. Consider, thou must have all thy well- 
spent life to follow thee, instead of all thy sins, 
and the glorious blessings of the Gospel, in- 
stead of the dreadful curses and condemna- 
tions of the law ; the blessings of the Father, 
instead of a fiery sentence from the Judge. 

3. Let dissolution come when it will, it can 
do thee no harm ; for it will be only a passage 
out of a prison into a palace ; out of a sea of 
troubles into an heaven of rest ; out of a cloud 
of enemies to an innumerable company of 
true, loving, and faithful friends ; out of shame, 
reproach and contempt into exceeding great 
and eternal glory; for death shall not hurt 
thee with his sting nor bite thee with his soul- 
murdering teeth, but shall be a welcome guest 
to thee, even to thy soul, in that it is sent to 
free thee from thy troubles which thou art in 
whilst here in this world, dwelling in the tab- 
ernacle of clay. 

4. Consider, however it goes with friends 
and relations, yet it will go well with thee. 



796 



BUNYAN'S COMPLETE WORKS. 



However it goes with the wicked, yet I know 
—mark, yet I know, saith he — that it shall go 
well with them that fear the Lord, that fear 
before him. 

And therefore let this, in the first place, 
cause thee cheerfully to exercise thy patience 
under all the calamities, crosses, troubles and 
afflictions that may come upon thee, and by 
patient continuance in well-doing to commit 
both thyself and thine affairs and actions into 
the hands of God through Jesus Christ, as to a 
faithful Creator, who is true to his word, and 
loveth to give unto thee whatsoever he hath 
promised to thee. 

And therefore to encourage thee, while thou 
art here, with comfort to hold on for all thy 
crosses in this thy journey, be much in consid- 
ering the place that thou must go into so soon 
as dissolution comes. 

It must be into heaven, to God the Judge 
of all, to an innumerable company of angels, 
to the spirits of just men made perfect, to the 
general assembly and Church of the first-born 
whose names are written in heaven, and to 
Jesus, (to the Redeemer,) who is the mediator 
of the new covenant, and to the blood of 
sprinkling, that speaks better things for thee 
than Abel's did for Cain. 

Consider, that when the time of the dead 
that they shall be raised is come, then shall 
thy body be raised out of the grave and be 
glorified, and be made like to Jesus Christ. 
Phil. iii. 21. excellent condition ! 

When Jesus Christ shall sit on the throne 
of his glory, you shall also sit with him, even 
when he shall sit on the throne of his glory. 
Oh, will not this be glorious, that when thou- 
sands and thousands of thousands shall be 
arraigned before the judgment-seat of Christ, 
then for them to sit with him upon the throne, 
together with him to pass the sentence upon 
the ungodly ? Will it not be glorious to enjoy 
those things that eye hath not seen nor ear 
heard, neither hath entered into the heart of 
man to conceive ? 

Will it not be glorious to have this sentence, 
" Come, ye blessed of my Father, inherit the 
kingdom prepared for you before the founda- 
tion of the world?" Will it not be glorious to 
enter then with the angels and saints into that 
glorious kingdom? Will it not be glorious for 
thee to be in glory with them, while others are 
in unutterable torments ? Oh then how will it 
comfort thee to see thou hast not lost that 
glory, to think that the devil hath not got thy 
soul, that thy soul should be saved, and that 



not from a little, but a great, exceeding dan- 
ger — not with a little, but a great salvation ! 
Oh therefore let the saints be joyful in glory, 
let them triumph over all their enemies. Let 
them begin to sing heaven upon earth, triumph 
before they come to glory, even when they are 
in the midst of their enemies ; " for this hon- 
our shall all his saints have." 

Ver. 29. Abraham said unto him, They have 
Moses and the prophets ; let them hear them. 
In the verse foregoing you see there is a dis- 
covery of the lamentable state of the poor soul 
that dies out of Christ and the special favour 
of God, and also how little the glorious God 
of heaven doth regard and take notice of their 
most miserable condition. 

Now, in this verse he doth magnify the 
words which were spoken to the people by the 
prophets and apostles. " They have Moses and 
the prophets ; let them hear them." As if he 
should say, Thou askest me that I should send 
Lazarus back again into the world to preach 
to them that live there, that they might escape 
that doleful place that thou art in. What 
needs that? Have they not Moses and the 
prophets? Have they not had my ministers 
and servants sent unto them and coming as 
from me ? I sent Enoch and Noah, Moses and 
Samuel ; I sent David, Isaiah, Jeremiah, Eze- 
kiel, Daniel, Hosea, and the rest of the proph- 
ets, together with Peter, Paul, John, Matthew, 
James, Jude, with the rest. " Let them hear 
them." What they have spoken by divine in- 
spiration I will own, whether it be for the dam- 
nation of those that reject or the saving of 
them that receive their doctrine. And there- 
fore what need have they that one should be 
sent unto them in another way ? " They have 
Moses and the prophets ; let them hear them ;" 
let them receive their word, close in with the 
doctrine declared by them. I shall not at this 
time speak anything to that word Abraham, 
having touched upon it already, but shall tell 
you what is to be understood by these words, 
" They have Moses and the prophets ; let them 
hear them." The things that I shall observe 
from hence are these : 1. That the Scriptures 
spoken by the holy men of God are a sufficient 
rule to instruct to salvation them that do as- 
suredly believe and close in with what they hold 
forth. " They have Moses and the prophets ; 
let them hear them." That is, if they would 
escape that doleful place, and be saved indeed 
from the intolerable pains of hell-fire, as they 
desire, they have that which is sufficient to 



SIGHS FRO M HELL. 



797 



counsel them, "They have Moses and the 
prophets;" let them be instructed by them, 
"let them hear them." 2 Tim. iii. 16, 17. "For 
all Scripture is given by inspiration of God, 
and is profitable for doctrine, for reproof, for 
correction, for instruction in righteousness." 
Why? "That the man of God maybe per- 
fect, thoroughly furnished to every good 
work." 

Do but mark these words: "All Scripture is 
profitable." All — take it where you will and 
what place you will — all is profitable. For 
what ? " That the man of God," or he that is 
bound for heaven, would instruct others in 
their progress thither. 

It is profitable to instruct him in case he be 
ignorant ; to reprove him in case he transgress ; 
to correct him if he hath need of it ; to con- 
firm him if he be wavering. It is profitable 
for doctrine, and all this in a very righteous 
way, that the poor soul may not only be helped, 
but thoroughly furnished, not only to some, 
but to all, good works. And when Paul would 
counsel Timothy to stick close to the things 
that are sound and sure, presently he puts him 
upon the Scripture, saying, "Thou hast from 
a child known the Scriptures, which are able 
to make thee wise unto salvation, through 
faith which is in Christ Jesus." The Scrip- 
ture holds forth God's mind and will, his love 
and mercy towards man, and also the crea- 
ture's carriage towards him from first to last; 
so if thou wouldst know the love of God in 
Christ to sinners, "then search the Scriptures, 
for they are they that testify of him." 

Wouldst thou know what thou art and what 
is in thine heart? Then search the Scriptures, 
and see what is written in them. (Rom. iii. 9- 
18 ; i. 29, 30, 31 ; Jer. xvii. 9 ; Gen. vi. 5 ; viii. 
21; Eph. iv. 18, with many others.) The 
Scriptures, I say, they are able to give a man 
perfect instruction into any of the things of 
God necessary to faith and godliness, if he 
hath but an honest heart seriously to weigh 
and ponder the several things contained in 
them. As to instance in things more partic- 
ular for the further clearing up of this. 
And first, if we come to the creation of the 
world. 

Wouldst thou know somewhat concerning 
that? Then read Gen. i. and ii., and compare 
them with Ps. xxxiii., at the 6th verse ; also 
Isa. lxvi. 2; Prov. viii., towards the end. 

Wouldst thou know whether he made them 
of something or nothing? Eead Heb. xi. 3. 

Wouldst thou know whether he put forth 



any labour in making them, as we do in mak- 
ing things ? Read Ps. xxxiii. 2. 

If thou wouldst know whether man was 
made by God corrupt or upright, read Eccles. 
vii. 26 ; Gen. i. 10, 18, 25, 31. 

Wouldst thou know whither God did place 
man after he had made him? Read Gen. ii. 15. 

Wouldst thou know whether that man did 
live there all his time or not? Then read Gen. 
iii. 23, 24. 

If thou wouldst know whether man be still 
in that state by nature that God did place him 
in, then read Eccles. vii. 26, and compare it 
with Rom. v. 16 and Eph. ii. 1, 2, 3: "God 
made man upright, but he hath found out 
many inventions." 

If thou wouldst know whether man was first 
beguiled, or the woman that God made an 
helpmate for him, read Gen. iii. 6, and com- 
pare it with 1 Tim. ii. 14. 

Wouldst thou know whether God looked 
upon Adam's eating the forbidden tree to be 
sin or no ? Read Rom. v. 12, 13, 14, 15, and 
.compare it with Gen. iii. 17. 

Wouldst thou know whether it were the 
devil who beguiled them, or whether it was a 
natural serpent, such as do haunt the desolate 
places? Read Gen. iii. 12, with Rev. xx. 1, 
2, 3. 

Wouldst thou know whether that sin be im- 
puted to us ? Read Rom. v. 12, 13, 14, 15, and 
compare it with Eph. ii. 2. 

Wouldst thou know whether man was cursed 
for his sin ? Read Gal. iii. 10 ; Rom. v. 15. 

Wouldst thou know whether the curse did 
fall on man, or on the whole creation with 
him? Compare Gen. iii. 7 with Rom. viii. 20, 
21, 22. 

Wouldst thou know whether a man be de- 
filed in every part of him by the sin he hath 
indulged in? Then read Isa. i. 6. 

Wouldst thou know man's inclination so 
soon as he is born? Read Ps. lviii. 3 : "The 
wicked are estranged from the womb, they go 
astray so soon as they be born." 

Wouldst thou know whether man, once 
fallen from God by transgression, can recover 
himself by all he can do? Then read Rom. 
iii. 20, 23. 

Wouldst thou know whether it be the de- 
sire of the heart of man by nature to follow 
God in his own way or no? Compare Gen. vi. 
5 and Gen viii. 21 with Hos. xi. 7. 

W T ouldst thou know how God's heart stood 
affected towards man before the world began ? 
Compare Eph. i. 4 with 2 Tim. i. 9. 



798 



BUNYAN'S COMPLETE WORKS. 



Wouldst thou know whether sin were suf- 
ficient to draw God's love from his creatures ? 
Compare Jer. iii. 7 and Mic. vii. 18 with Rom. 
v. 6, 7, 8. 

Wouldst thou know whether God's love did 
still abide towards his creatures for any thing 
they could do to make him amends? Then 
read Deut. xi. 5, 6, 7, 8. 

Wouldst thou know how God could still love 
his creatures, and do his justice no wrong? 
Eead Rom. iii. 24, 25, 26 : " Being justified 
freely by his grace, through the redemption 
that is in Christ Jesus, whom God hath set 
forth to be a propitiation for sin, through faith 
in his blood, to declare his righteousness for 
the remission of sins that are past, through the 
forbearance of God. To declare (I say) at this 
time, his righteousness, that he might be just 
and the justifier of him that believeth in 
Jesus." That is, God having his justice satis- 
fied in the blood, and righteousness, and death 
of his own Son Jesus Christ for the sins of poor 
sinners, he can now save them that come to 
him, though never so great sinners, and do his 
justice no wrong, because it hath had a full 
and complete satisfaction given it by that 
blood. 

Wouldst thou know who he was and what 
he was that did out of his love die for sinners? 
Then compare John iii. 17, 19; Rom. v. 8 with 
Isa. ix. 6. 

Wouldst thou know whether this Saviour 
had a body of flesh and bones before the world 
was, or took it from the Virgin Mary ? Then 
read Gal. iv. 4. 

Wouldst thou know whether he did in that 
body bear all our sins, and where? Then 
read 1 Pet. ii. 4: "Who bore our sins in his 
own body on the tree." 

Wouldst thou know whether he did rise 
again after he was crucified with the very same 
body? Then read Luke xxiv. 38, 39, 40, 41. 

Wouldst thou know whether he did eat or 
drink with his disciples after he rose out of the 
grave? Then read Luke xxiv. 42; Acts x. 41. 

If thou wouldst be persuaded of the truth 
of this, that that very body is now above the 
clouds and stars, read Acts i. 9, 10, 11 and 
Luke xxiv. to the end. 

If thou wouldst know that the Quakers hold 
an error that say the body of Christ is within 
them, consider the same Scripture. 

Wouldst thou know what that Christ that 
died for sinners is doing in that place whither 
he is gone ? Then read Heb. vii. 24. 

Wouldst thou know who shall have life by 



him? Read 1 Tim. i. 14, 15 and Rom. v. 6, 7, 
8, which say, Christ died for sinners, for the 
ungodly. 

Wouldst thou know whether they that live 
and die in their sins shall go to heaven or not? 
Then read 1 Cor. vi. 10 ; Rev. xxi. 8, 27, which 
saith, " They shall have their part in the lake 
that burns with fire and brimstone." 

Wouldst thou know whether men's obe- 
dience will obtain that Christ should die for 
them or save them ? Then read Mark ii. 17 ; 
Rom. v. 7. 

Wouldst thou know whether righteousness, 
justification, and sanctification do come through 
the virtue of Christ's blood ? Compare Rom. 
v. 9 with Heb. xii. 12. 

Wouldst thou know whether a natural man 
abstains from the outward act of sin against 
the law merely by a principle of nature ? Then 
compare well Rom. ii. 14 with Phil. iii. 6. 

Wouldst thou know whether a man by na- 
ture may know something of the invisible 
things of God? Compare seriously Rom. i. 
20, 31 with Rom. ii. 14, 15. 

Wouldst thou know how far a man may go 
in a profession of the Gospel and yet fall away? 
Then read Heb. vi. 4, 5, 6 : "They may taste 
the good word of God and the powers of the 
world to come: they may taste the heavenly 
gift and be partakers of the Holy Ghost," and 
yet so fall as never to be recovered or renewed 
again unto repentance. See also Luke xiii. 

Wouldst thou know how hard it is to go to 
heaven ? Read Matt. vii. 13, 14 ; Luke xiii. 24. 

Wouldst thou know whether a man by na- 
ture be a friend to God or an enemy ? Then 
read Rom. v. 11 ; Col. i. 21. 

Wouldst thou know what or who they are 
that shall go to heaven? Then read John iii. 
3, 5, 7 and 2 Cor. v. 7. Also, wouldst thou 
know what a sad thing it is for any to turn 
their backs upon the Gospel of Jesus Christ ? 
Then read Heb. x. 28, 29 and Mark xvi. 16. 

Wouldst thou know what is the wages of 
sin ? Then read Rom. vi. 23. 

Wouldst thou know whither those do go 
that die unconverted to the faith of Christ? 
Then read Ps. ix. 17 and Isa. xiv. 9. 

Reader, here might I spend many sheets of 
paper, yea, I might upon this subject write a 
very great book, but I shall now forbear, de- 
siring thee to be very conversant in the Scrip- 
tures, " for they are they that will testify of 
Jesus Christ." The Bereans were counted 
noble upon this account : " These were nobler 
than those of Thessalonica, in that they re- 



SIGHS FROM HELL. 



799 



ceivcd the word with all readiness of mind and 
searched the Scriptures daily." But here let 
me give thee one caution : that is, have a care 
that thou do not satisfy thyself with a bare 
search of them, without a real application of 
Him whom they testify of to thy soul, lest, in- 
stead of faring better for thy doing this work, 
thou dost fare a great deal worse, and thy con- 
demnation be very much heightened, in that 
though thou didst read so often the sad state 
of those that die in sin, and the glorious estate 
of them that close in with Christ, yet thou thy- 
self shouldst be such a fool as to lose Jesus 
Christ, notwithstanding thy hearing and read- 
ing so plentifully of him. 

" They have Moses and the prophets ; let 
them hear them." 

As if he should say, What need have they 
that one should be sent to them from the dead? 
Have they not Moses and the prophets ? Hath 
not Moses told them the danger of living in 
sin ? Hath he not told them what a sad state 
those persons are in that deceive themselves 
with the deceit of their hearts, saying, they 
shall have peace though they follow their sins, 
in these words: "And when he heareth the 
words of this curse, he blesseth himself in his 
heart, saying, I shall have peace though I go 
on or walk in the imagination of my heart, to 
add drunkenness to thirst. The Lord will not 
spare that man, but then the anger of the 
Lord and his jealousy shall smoke against 
him, and all the curses that are written in this 
book shall lie upon him ; and the Lord shall 
blot out his name from under heaven." Again, 
did not Moses write of the Saviour that was to 
come afterwards into the world ? Nay, have 
not all the prophets from Samuel, with all 
those that follow after, prophesied and foretold 
these things? Therefore what need have they 
that I should work such a miracle as to send 
one from the dead unto them ? " They have 
Moses and the prophets; let them hear them." 

From whence observe again that God doth 
honour the writings of Moses and the prophets 
as much, nay more, than if one should rise 
from the dead. "Should not a people seek 
unto their God? What! seek for the living 
among the dead? To the law and to the testi- 
mony," (saith God;) "if they speak not ac- 
cording to this word, it is because there is no 
light in them." And let me tell you plainly, 
I do believe that the devil knows this full well, 
which makes him labour to beget in the hearts 
of his disciples and followers light- thoughts of 
them, and doth persuade them that even a 



motion from their own beguiled conscience or 
from his own wicked spirit is to be observed 
and obeyed before them. When the very 
apostle of Jesus Christ, though he heard a 
voice from the Excellent Glory, saying, "This 
is my beloved Son," &c, yet, writing to the 
churches, he commends the writing of the 
prophets before it, saying, "We have also a 
more sure word of the prophets, unto which 
ye do well to take heed." Now, if thou doubt- 
est whether in that place he meant the Scrip- 
tures, the words of the prophets or no, read 
but the next verse, where he addeth, for a 
certain confirmation thereof, these words: 
"Knowing this first, that there is no prophecy 
of the Scriptures of any private interpretation. 
For prophecy came not in old tim e by the will 
of man, but holy men of God spake as they 
were moved by the Holy Ghost." 

And therefore what a sad thing is it for those 
that go about to disown the Scriptures ! I tell 
you, however, they may slight them now, yet 
when they come into hell they will see their 
folly : " They have Moses and the prophets ; 
let them hear them." 

Further. Who are they that are so tossed to 
and fro with the several winds of doctrine that 
have been broached in these days but such, for 
the most part, as have had a light esteem of 
the Scriptures? for the ground of error (as 
Christ saith) is because they know them not. 
And indeed it is just with God to give them 
over to follow their own dark, blind consciences, 
to be led into errors, that they might be damned 
in hell who did not believe that the things 
contained in the Scripture were the truth, that 
they might be saved and go to heaven. I can- 
not well tell how to have done speaking for 
and on the Scriptures' side ; only this I con- 
sider, a word is enough to the wise, and there- 
fore I shall commit these things into the hands 
of them that are of God ; and as for the rest, I 
shall say to them, Rather than God will save 
them from hell with the breach of his holy 
word, if they had a thousand souls apiece God 
would destroy them all; "for the Scriptures 
cannot be broken." 

Ver. 30. And he said, Nay, father Abraham ; 
but if one ivent unto them from the dead, they 
will repent. 

The verse before, you know, as I told you, it 
was part of an answer to such as lose their 
souls, for it is a vindication of the Scripture 
of Moses and the prophets : " They have Moses 
and the prophets ; let them hear them." 



800 



BUNYAN'S COMPLETE WORKS. 



Now this verse is an answer to what was 
said in the former, and such an one as hath 
in it a rejection of the former answer. " Nay, 
father Abraham." Nay, saith he, do not say 
so, do not put them off with this; send one 
from the dead, and there will be some hopes. 
It is true, thou speakest of the Scripture, of 
Moses and the prophets, and sayest, " let them 
hear them," but these things are not so well as 
I could wish ; I had rather thou wouldst send 
one from the dead. In these words, therefore, 
" Nay, father Abraham," there is a repulse 
given — Nay, let it not be so. Nay, I do not 
like of that answer, Hear Moses and the proph- 
ets. Nay. The same expression is used by 
Christ. " Think you that they upon whom the 
tower of Siloam fell were sinners above others? 
I tell you nay ; for except ye repent, ye shall 
all likewise perish." So here, "Nay, father 
Abraham," &c. By this word, Nay, therefore, 
is signified a rejecting the first answer. 

Now observe, I pray you, the reason why he 
says nay is, because God doth put over all those 
that would be saved to observe and receive the 
truth contained in Scripture, and believe that, 
to have a high esteem of them, and to love and 
search them ; as Christ saith, " Search the 
Scriptures, for they are they which testify of 
me." But the damned says, Nay, as if he had 
said, This is the thing : to be short, my brethren 
are unbelievers, and do not regard the word of 
God. I know it by myself; for when I was in 
the world it was so with me; many a good 
sermon did I hear ; many a time was I admon- 
ished, desired, entreated, beseeched, threatened, 
forewarned of what I now suffer ; but, alas ! I 
was ignorant, self-conceited, surly, obstinate, 
and rebellious. Many a time the preachers 
told me hell would be my portion, the devil 
would wreak his malice on me, God would 
pour on me his sore displeasure ; but he had 
as good have preached to the stock, to the post, 
to the stones I trod on ; his words rang in mine 
ears, but I kept them from mine heart. I re- 
member he alleged many a Scripture, but those 
I valued not ; The Scriptures, thought I, what 
are they ? A dead letter, a little ink and paper, 
of three or four shillings' price. Alas ! what 
is the Scripture? Give me a ballad, a news- 
book, George on horseback or Bevis of South- 
ampton. Give me some book that teaches 
curious arts, that tells of old fables; but for 
the Holy Scriptures, I cared not. And as it was 
with me then, so it is with my brethren now ; 
we were all in one spirit, loved all the same 
sins, slighted all the same counsels, promises, 



encouragements, and threatenings of the Scrip- 
ture ; they are still as I left them — still in un- 
belief, still provoking God, and rejecting good 
counsel ; so hardened in their ways, so bent to 
follow sin, that let the Scriptures be showed to 
them daily, let the messengers of Christ preach 
till their hearts ache, till they fall down dead 
with preaching, they will rather trample it 
under foot, and swine-like rend them, than 
close in with those gentle and blessed proffers 
of the Gospel. 

"Nay, father Abraham; but if one should 
rise from the dead, they would repent." 
Though they have Moses and the prophets, 
(the Scriptures,) they will not repent and 
close in with Jesus Christ, though the Scrip- 
tures do witness against them. If therefore 
there be any good done to them, they must 
have it another way. I think, saith he, it 
would work much on them "if one should 
rise from the dead." And this truth is so 
evident that ungodly ones have a light esteem 
of the Scriptures that it needs not many strong 
arguments to prove it, being so evidently mani- 
fested by their every day's practice, both in 
words and actions, almost in all things they 
say and do. Yet for the satisfaction of the 
reader I shall show you, by a Scripture or two, 
(though I might show many,) that this was 
and is true with the generality of the world. 
See the words of Nehemiah in his 9th chapter 
concerning the children of Israel, who, though 
the Lord offered them mercy upon mercy, 
"Nevertheless they were disobedient for all 
thy goodness towards them, and rebelled 
against thee," (but how?) "and cast thy law 
behind their back; slew the prophets which 
testified against them to turn them to thee, 
and they wrought great provocations." Ob- 
serve — 1. They sinned against mercy. And 
then, 2. They slighted the law or word of 
God. 3. They slew the prophets that de- 
clared it unto them. 4. The Lord counts it a 
great provocation. "But they refused to 
hearken, and pulled away the shoulder, and 
stopped their ears, that they should not hear 
the law. Yea, they made their hearts hard as 
an adamant stone, lest they should hear the 
law and the words which the Lord of hosts 
sent unto them by his Spirit in the former 
prophets," &c. Mark, I pray you, here is 
also — 

1. A refusing to hearken to the words of the 
prophets. 

2. That they might so do they stopped their 
ears. 



SIGHS FROM HELL. 



801 



3. If any thing was to be done they pulled 
away their shoulder. 

4. To effect this they labour to make their 
hearts as an adamant stone. 

5. And all this lest they should hear and 
close in with Jesus and live, and be delivered 
from the wrath to come. All which things do 
hold out an unwillingness to submit to and 
embrace the words of God, and so Jesus Christ, 
which is testified of by them. Many other 
Scriptures I might bring in for confirmation 
of the thing. Read seriously that saying in 
2 Chron., where he saith, "And the Lord God 
of their fathers sent unto them by his messen- 
gers rising up betimes, because he had com- 
passion on his people and on his dwelling- 
place." And did they make them welcome? 
No, "but mocked the messengers of God and 
despised his words." And was that all? No, 
"they misused his prophets." How long? 
"Until the wrath of the Lord arose against 
them, till there was no remedy." 

And besides, the conversion of almost all 
men doth bear witness to the same, both re- 
ligious and profane persons, in that they daily 
neglect, reject, and turn their backs upon the 
plain testimony of the Scriptures. 

As — 1. Take the threatenings laid down in 
holy writ, and how are they disregarded! 
There are but a few places in the Bible but 
there are threatenings against one sinner or 
other — against drunkards, swearers, liars, 
proud persons, strumpets, whoremongers, 
covetous, railers, extortioners, thieves, lazy 
persons ; in a word, all manner of sins are re- 
proved ; and without faith in the Lord Jesus 
there is a sore punishment to be executed on 
the committers of them; and all this made 
mention of in the Scriptures. 

But for all this, how thick and by heaps do 
these wretches walk up and down our streets ! 
Do but go into the alehouse, and you shall see 
almost every room besprinkled with them, so 
foaming out their own shame that it is enough 
to make the heart of a saint to tremble, inso- 
much that they would not be bound to have 
society with them any longer while for all the 
world. For as the ways of the godly are not 
liked of by the wicked, even "so the ways of 
the wicked are an abomination to the just." 

The Scriptures say, " Cursed is the man that 
trusteth in man and maketh flesh his arm, and 
whose heart departeth from the Lord." 

And yet how many poor souls are there in 
the world that stand in so much awe and dread 
of men, and do so highly esteem their favour, 
51 



that they will rather venture their souls in the 
hands of the devil with their favour than they 
will fly to Jesus Christ for the salvation of 
their souls! Nay, though they be convinced 
in their souls that the way is the way of God, 
yet how do they labour to stifle conviction and 
turn their ears away from the truth, and all 
because they will not lose the favour of an op- 
posite neighbour. Oh I dare not for my master, 
my brother, my landlord ; I shall lose his favour, 
his house of work, and so decay my calling. 
Oh, saith another, I would willingly go in this 
way but for my father ; he chides, and tells me 
he will not stand my friend when I come to 
want; I shall never enjoy a pennyworth of 
his goods, he will disinherit me. And I dare 
not, saith another, for my husband ; for he will 
be a-railing, and tells me he will turn me out 
of doors, he will beat me and cut off my legs. 
But I tell you, if any of these or any other 
things be so prevalent with thee now as to 
keep thee from seeking after Christ in his 
ways, they will also be so prevalent with God 
against thee as to make him cast off thy soul, 
because thou didst rather trust man than God, 
and delight in the embracing of man rather 
than in the favour of the Lord. 

2. Again the Scripture saith, " He that be- 
ing often reproved hardeneth his neck shall 
suddenly be destroyed, and that without 
remedy." Yet many are so far from turning, 
though they have been convinced of their 
wretched state an hundred times, that when 
conviction or trouble for sin comes on their 
consciences they go on still in the same man- 
ner, resisting and choking the same, though 
remediless destruction be hard at their heels. 

3. Again, thou hast heard say, " Unless a 
man be bora again he cannot enter the king- 
dom of heaven." And yet thou goest on 
in a natural state, an unregenerate condition ; 
nay, thou dost resolve never to turn nor be 
changed, though hell be appointed on pur- 
pose to swallow up such. " The wicked shall 
be turned into hell, and all the nations that 
forget God." 

4. Again the Scripture saith plainly that 
" he that loveth and maketh a lie shall have 
his part in the lake that burneth with fire 
and brimstone." And yet thou art so far from 
dreading it that it is thy delight to jeer and 
jest and lie for a penny, or twopence, or six- 
pence again. And also, if thou make the rest 
of thy companions merry by telling things 
that are false of them that are better than thy- 
self, thou dost not care a straw; or if thou 



802 



BUNYAN'S COMPLETE WORKS. 



hearest a lie from or of another, thou wilt 
tell it and swear to the truth of it. O 
miserable ! 

5. Thou hast heard and read that " he that 
believes not shall be damned," " and that all 
men have not faith," and yet thou dost so 
much disregard these things that it is like 
thou didst scarce ever so much as examine 
seriously whether thou wast in the faith or no ; 
but doth content thyself with the hypocrite's 
hope, which at the last God will cut off, count 
it no better than the spider's web or the house 
that is built on the sand. Nay, thou per- 
adventure didst flatter thyself, and thinkest 
that thy faith is as good as the best of them 
all ; when, alas, poor soul ! thou mayest have 
no saving faith at all, which thou hast not 
if thou art not born again and made a new 
creature. 

6. Thou hast heard that " he that neglects 
God's great salvation shall never escape his 
great damnation." And yet when thou art 
invited, entreated, and beseeched to come in 
thou wilt make any excuse to serve the turn. 
Nay, thou wilt be so wicked as to put off 
Christ time after time, notwithstanding he is 
so freely proffered to thee ; a little ground, a 
few oxen, a farm, a wife, a twopenny matter, 
a play, nay, the fear of a mock, a scoff or a 
jeer is of greater weight to draw thee back 
than the salvation of thy soul to draw thee 
forward. 

7. And thou hast heard that "whosoever 
would be a friend of the world is the enemy 
of God." But thou regardest not these things, 
but, contrariwise, rather than thou wilt be out 
of the friendship and favour of this world thou 
wilt sin against thine own conscience, and get 
thyself into favour by fawning and flattering 
of the world ; yea, rather than thou wilt go 
without it thou wilt dissemble, lie, backbite 
thy neighbour, and an hundred other tricks 
thou wilt have. 

8. You have heard that the day of judgment 
is near, in which you and I, all of us, must 
appear before the tribunal of Jesus Christ, and 
there be made to give an account to Him that 
is ready to judge the quick and the dead, even 
of all that we ever did, yea, of all our sins in 
thought, word, and deed, and shall be cer- 
tainly damned for them too if we close not 
with our Lord Jesus Christ, and what he hath 
done and suffered for eternal life ; and that not 
notionally or traditionally, but really and 
savingly, in the power and by the operation 
of the Spirit through faith. " And I saw the 



dead, small and great, stand before God, and 
the books were opened, and another book was 
opened, which is the book of life, and the dead 
were judged out of those things that were 
written in the books." There is the book of 
the creature, the book of conscience, the book 
of the Lord's remembrance, the book of the 
law, the book of the Gospel. "Then shall he 
separate them from one another, as a shep- 
herd divideth his sheep on the right hand 
and the goats on his left. And shall say to 
them on his right hand, Come, ye blessed; 
but to the other, Go, or depart, ye cursed." 
Yet, notwithstanding the Scriptures do so 
plainly and plentifully speak of these things, 
alas! who is there that is weaned from the 
world and from their sin and pleasures to fly 
the wrath to come, notwithstanding the Scrip- 
ture saith also " that heaven and earth shall 
pass away, rather than one jot or tittle of the 
word shall fail till all be fulfilled," they are 
so certain ? 

But, leaving the threatenings, let us come 
to the promises, and speak somewhat of them, 
and you may see how light men make of 
them and how little they set by them, not- 
withstanding the mouth of the Lord hath 
spoken them. 

As — 1. " Turn, ye fools, ye scorners, ye sim- 
ple ones, at my reproof, and behold I will 
pour out my Spirit upon you." And yet per- 
sons had rather be in their foolishness and 
scorning still, and had rather embrace some 
filthy lust, than the holy, undefiled, and 
blessed Spirit of Christ through the promise, 
though by it as many as receive it " are sealed 
unto the day of redemption," and although he 
that lives and dies without it is none of 
Christ's. 

2. God hath said if you do but come to him 
in Christ, "though your sins be as red as 
scarlet, they shall be as white as snow ; and 
he will by no means cast thee away;" yet 
poor souls will not " come to Christ that they 
might have life," but rather, " after their 
hardness and impenitent heart, treasure up 
unto themselves wrath against the day of 
wrath and revelation of the righteous judg- 
ment of God." 

3. Christ Jesus hath said in the word of 
truth that if any man will serve and follow 
him, " where he is there shall his servant 
be;" but yet poor souls choose rather to fol- 
low sin, Satan, and the world, though their 
companions be devils and damned souls for 
ever. 



SIGHS FROM HELL. 



803 



4. He hatli also said, " Seek first the king- 
dom of God, and all other things shall be 
added." But let whoso will seek after the 
kingdom of heaven first for them; for they 
will take the first time, while time serves, to 
get the things of this life. And if it be so 
that they must needs seek after heaven or 
else be damned, they must stay till they have 
more leisure, or till they can better attend to 
it, or till they have other things handsome 
about them, or till they are older ; when they 
have little else to do, or when they come to be 
sick and die. Then Lord have mercy upon 
them ! though it be ten thousand to one but 
they perish for ever. 

For, commonly, the Lord hath his way to 
deal with sinners who put him off when he is 
striving with them — either " to laugh at their 
calamity, and mock when their fear cometh," 
or else send them to the gods they have served, 
which are the devils. Judg. x. 13, 14. " Go to 
the gods ye have saved, and let them deliver 
you," saith he. 

5. He hath said, " There is no man that for- 
saketh father, or mother, wife, children, or 
lands, for his sake and the Gospel's, but he 
shall have a hundred-fold in this world, with 
persecutions, and in the world to come life 
everlasting." 

But men, for the most part, are so far off 
from believing the certainty of this, they will 
scarce lose the earning of a penny to hear the 
word of God, the Gospel of salvation. Nay, 
they will neither go themselves, nor suffer 
others to go (if they can help it) without 
threatening to do them a mischief if it lie in 
their way. Nay, further^ many are so far 
from parting from any worldly gain for Christ's 
sake and the Gospel's that they are still striv- 
ing by hook and crook, as we say, by swearing, 
lying, cozening, stealing, covetousness, extor- 
tion, oppression, forgery, bribery, flattery, or 
any other way to get more, though they get, 
together with these, death, wrath, damnation, 
hell, the devil, and all the plagues that God 
can pour upon them. And if any do not run 
with them on the same excess of riot, but 
rather from all their threats will be so bold 
and careless (as they call it) as to follow 
the ways of God, if they can do no more, yet 
they will whet their tongues like a sword to 
wound them and do them the greatest mis- 
chief they can, both in speaking against them 
to neighbours, to wives, to husbands, to land- 
lords, and raising false reports of them. But 
let such take heed, lest they be in such a state 



and woeful condition as he was in who said, 
in vexation and anguish of soul, One drop of 
cold water to cool my tongue ! 

Thus might I add many things out of the 
holy writ, both threatening^ and promises, be- 
sides those heavenly counsels, loving reproofs, 
free invitations to all sorts of sinners, both 
old and young, rich and poor, bond and free, 
wise and unwise. All which have been, now 
are, and, it is to be feared, as long as this world 
lasts will be, trampled under the feet of those 
swine (I call them not men) who will con- 
tinue in the same. But take a review of some 
of them: 

1. Counsel. What heavenly counsel is that 
where Christ saith, "Buy of me gold tried 
with fire, that thou mayest be rich, and white 
raiment, that thou mayest be clothed, that the 
shame of thy nakedness do not appear. — Ho, 
every one that thirsteth, come to the waters ; 
yea, come, buy wine and milk, without money 
and without price. — Hear, and your souls shall 
live. — Lay hold of my strength, that you may 
make peace with me, and you shall make peace 
with me !" 

2. Instruction. What instruction is here ! 

" Hear instruction and be wise, and refuse it 
not. — Blessed is the man that heareth me, 
(saith Christ,) watching daily at my gates, 
waiting at the posts of my doors ; for whoso 
findeth me findeth life, and shall obtain favour 
of the Lord. — Take heed that no man deceive 
you by any means. — Labour not for the meat 
that perisheth, but for that which endureth unto 
everlasting life. — Strive to enter in at the 
strait gate. — Believe on the Lord Jesus and 
thou shalt be saved. Believe not on every 
spirit, but try the spirits. — Quench not the 
Spirit. — Lay hold on eternal life. — Let your 
light so shine before men that they may see 
your good works and glorify your Father 
which is in heaven. — Take heed and beware 
of hypocrisy — watch and be sober — learn of 
me, (saith Christ.) — Come unto me." 

3. Forewarning. What forewarning is here ! 
" Because there is wrath, beware lest he take 

away with his stroke; then a great ransom 
cannot deliver thee. — Be ye not mockers, lest 
your bands be made strong ; for I have heard 
from the Lord of hosts, a consumption even 
determined upon the whole earth. — Beware, 
therefore, lest that come upon you that is writ- 
ten, Behold, ye despisers, and wonder and per- 
ish. — For behold I work a work in your days 
which ye shall in nowise believe, though a 
man declare it unto you. — Let him that think- 



804 



BUNYAN'S COMPLETE WORKS. 



eth he standeth take heed lest he fall. — Watch 
and pray, lest you enter into temptation. — Let 
us fear, therefore, lest a promise being left us 
of entering into his rest, any of you should 
seem to come short of it. — I will therefore put 
you in remembrance, though you once knew 
this, how that the Lord, having saved the peo- 
ple out of Egypt, afterward destroyed them 
that believed not. — Hold fast that thou hast ; 
let no man take thy crown." 

4. Comfort. What comfort is here ! 

" He that cometh unto me I will in nowise 
cast out. — Come unto me, all ye that labour 
and are heavy laden, and I will give you rest. — 
Be of good cheer, thy sins are forgiven thee. — 
I will never leave thee nor forsake thee, (for) 
I have loved thee with an everlasting love. — I 
lay down my life for my sheep, I lay down my 
life that they may have life ; I am come that 
they might have life, and that they may have 
it more abundantly. — I have heard thee in a 
time accepted, and in the day of salvation 
have I succoured thee. — Though their sins be 
as scarlet, they shall be as white as snow; 
though they are as crimson, they shall be as 
wool. — For I have blotted out as a thick cloud 
thy transgressions, and as a cloud thy sins ; re- 
turn unto me, for I have redeemed thee." 

5. Grief to those that fall short. Oh sad 
grief ! 

"How have I hated instruction, and my 
heart despised reproof, and have not obeyed 
the voice of my teachers, nor inclined my ear 
to them that instructed me ! — They shall curse 
their king and their God, and look upward. 
And they shall look to the earth, and behold 
trouble, and darkness, and dimness of anguish, 
and they shall be driven into darkness. — He 
hath dispersed abroad, he hath given to the 
poor, his righteousness endureth for ever. The 
wicked shall see it and be grieved, he shall 
gnash his teeth, and melt away ; the desire of 
the wicked shall perish." 

" There shall be weeping when ye shall see 
Abraham, Isaac, and Jacob and all the 
prophets in the kingdom of heaven, and your- 
selves thrust out;" all which things are 
slighted by the world. 

Thus much in short touching this, that un- 
godly men undervalue the Scriptures, and give 
no credit to them when the truth that is con- 
tained in them is held forth in simplicity unto 
them, but rather cry out, *' Nay, but if one 
should rise from the dead ;" then they think 
something might be done ; when, alas ! though 
signs and wonders are wrought by the hands 



of those that preach the Gospel, those poor 
creatures would never the sooner convert, 
though they suppose they should, as is evident 
by the carriages of their forerunners, who, 
albeit the Lord Jesus Christ himself did con- 
firm his doctrines by miracles, as opening 
blind eyes, casting out devils, and raising the 
dead, they were so far from receiving either 
him or his doctrine that they put him to death 
for his pains ; though he had done so many 
miracles among them, yet they believed not in 
him. But to pass this, I shall lay down some 
of the grounds of their rejecting and under- 
valuing the Scriptures, and so pass on : 

1. Because they do not believe that they are 
the word of God, but rather suppose them to 
be the inventions of men, written by some 
politicians on purpose to make poor ignorant 
people to submit to some religion and govern- 
ment. Though they do not say this, yet their 
practices testify the same, as he that when he 
hears the word of the curse yet blesseth him- 
self in his heart, and saith he shall have peace, 
though God saith he shall have none. And 
this must needs be, for did men but believe 
this, that it is the word of God, then they 
must believe that He that spake it is true, 
therefore shall every word and tittle be fulfilled. 
And if they come once to this, unless they be 
stark mad, they will have a care how they do 
throw themselves under the lash of eternal 
vengeance. For the reason why the Thessa- 
lonians received the word was, because they 
believed it was the word of God, and not the 
word of man, which did effectually work in 
them by their thus believing. "When ye re- 
ceived the word which ye heard of us, (saith 
he,) ye received it not as the word of man, 
but (as it is indeed) the word of God, which 
effectually worketh in you that believe." So 
that, did but a man receive it in hearing, or 
reading, or meditating, as it is the word of 
God, they would be converted. " But the word 
preached doth not profit, not being mixed with 
faith in them that hear it." 

2. Because they do not indeed see them- 
selves by nature heirs of that exceeding wrath 
and vengeance that the Scriptures testify of. 
For did they but consider what God intends to 
do with those that live and die in a natural 
state, it would either sink them into despair 
or make them fly for refuge to the hope that is 
set before them. But if there be never so great 
sins committed, and never so great wrath de- 
nounced, and the time of execution be never 
so near, yet if the party that is guilty be 



SIGHS FROM HELL. 



805 



senseless and altogether ignorant thereof, he 
will be careless and regard it nothing at all. 
And that man by nature is in this condition is 
evident. For take the same man that is sense- 
less and ignorant of that misery he is in by 
nature — I say, take him at another time, when 
he is a little awakened, and then you will hear 
him roar and cry out so long as trouble is upon 
him and a sense of the wrath of God hang 
over his head, " Good sirs, what must I do to 
be saved?" 

Though the same man at another time (when 
his conscience is fallen asleep and grown hard) 
w T iil lie like the smith's dog at the foot of the 
anvil, though the fire-sparks fly in his face. 
But, as I said before, when any one is a little 
awakened, oh what work will one verse, one 
line, nay, one word, of the Holy Scriptures 
make in his heart ! He cannot eat, sleep, 
work, nor keep company with his former com- 
panions ; and all because he is afraid that the 
damnation spoken of in Scripture will fall to 
his share ; like Balaam, who said, " I cannot 
go beyond the word of the Lord," so long as 
he had something of the word of the Lord 
with authority, severity, and power on his 
heart; but at another time he could teach 
" Balak to cast a stumbling-block before the 
children of Israel." 

3. Because the carnal priests do tickle the 
ears of their hearers with vain philosophy and 
deceit, and thereby harden their hearts against 
the simplicity of the Gospel and word of God, 
which things the apostle admonished those 
that have a mind to close in with Christ to 
avoid, saying, " Beware lest any man (be he 
what he will) spoil you through philosophy 
and vain deceit, after the traditions of men 
and rudiments of the world, and not after 
Christ." And you who muzzle up your people 
in ignorance with Aristotle, Plato, and the rest 
of the heathenish philosophers, and preach 
little if any thing of Christ rightly, I say unto 
you that you will find you have sinned against 
God and beguiled your hearers when God 
shall, in the judgment-day, lay the cause of 
the damnation of many thousands of souls to 
your charge, and say he will require their 
blood at your hands. 

4. Another reason why the carnal, unbeliev- 
ing world do so slight the Scriptures, the word 
of God, is because the judgment spoken of in 
the Scripture is not presently executed on the 
transgressors : " Because sentence against an 
evil act is not speedily executed, therefore the 
hearts of the sons of men are wholly set in 



them to do evil." Because God doth not 
presently strike the poor wretch as soon as he 
sins, but waits and forbears and is patient, 
therefore the world, judging God to be unfaith- 
ful, go to it again and again, and every time 
grow harder and harder, till at last God is 
forced either to stretch out his mighty power 
to turn them, or else send death with the devil 
and hell to fetch them. "Thou thoughtest 
(saith God) that I was altogether such an one 
as thyself, but I will reprove thee and set them 
in order before thy face. Now, consider this, 
ye that forget God, lest I tear you in pieces 
and there be none to deliver." 

5. Another reason why the blind world do 
slight the authority of Scripture is because 
they give ear to the devil, who through his 
subtlety casteth false evasions and corrupt in- 
terpretations on them, rendering them not so 
point-blank the mind of God and a rule for 
direction to poor souls, persuading them that 
they must give ear and way to something else 
besides and beyond that; or else he labours to 
render it vile and contemptible, by persuading 
them that it is a dead letter, which indeed 
they know not what they say or whereof they 
affirm. For the Scripture is not so dead but 
that the knowledge of it is able to make any 
man wise unto salvation through faith and 
love which is in Christ Jesus, and is profitable 
for instruction, reproof, and correction in 
righteousness, that the man of God may be 
thoroughly furnished to all good works. 

And where it is said the letter killeth he 
meaneth the law, as it is the ministration of 
damnation or a covenant of works ; and so in- 
deed it doth kill, and doth do so because it is 
just, forasmuch as the party that is under the 
same is not able to yield to it a complete and 
continual obedience. But yet I will call Peter 
and Paul to witness that the Scriptures are of 
a very glorious concernment, inasmuch as in 
them is held forth to us the way of life, and 
also in that they do administer good ground of 
hope to us. "For whatsoever things were 
written aforetime were written for our learning, 
that we, through patience and comfort of the 
Scripture, might have hope." And again: 
" Now to Him that is of power to establish you 
according to my Gospel and the preaching of 
Jesus Christ, according to the revelation of the 
mystery which was kept hid since the world 
began, but now is made manifest, and by the 
Scriptures of the prophets, according to the 
commandments of the everlasting God, made 
known to all nations for the obedience of 



806 



JBUNYAN'S COMPLETE WORKS. 



faith." And therefore whosoever they be that 
slight the Scriptures, they slight that which is 
no less than the word of God ; and they who 
slight that slight Him that spake it ; and they 
that do so, let them look to themselves, for 
God will be revenged on such. Much more 
might be said to this thing, but I would not be 
tedious. 

A word or two more, so I have done with 
this. Consider the danger of slighting the 
words of the prophets or apostles, whether they 
be correction, reproof, admonition, forewarn- 
ing, or the blessed invitations and promises 
contained in them. 

1. Such souls do provoke God to anger and 
to execute his vengeance on them. "They 
refused to hearken, they pulled away their 
shoulders, they stopped their ears, lest they 
should hear the law, and they make their 
hearts as an adamant stone, that they might 
not hear the law and the words that were 
spoken to them by his Spirit in the former 
prophets : therefore came a great wrath upon 
them." 

2. God will not regard them in their calam- 
ity. " Because I called, and ye refused, I 
stretched out my hand, and no man regarded, 
but set at naught all my counsels and would 
have none of my reproof, I also will laugh at 
your calamities, and mock when your fear 
cometh. When their fear cometh as desolation 
and destruction like a whirlwind, then shall 
they call, but I will not answer: they shall 
seek me early, but they shall not find me." 

3. God doth commonly give up such men to 
delusions, to believe lies. "Because they re- 
ceived not the love of the truth, that they 
might be saved, therefore God shall send them 
strong delusions, that they should believe a 
lie, that they all might be damned." 

4. In a word, they that do continue to reject 
and slight the word of God, they are such, for 
the most part, as are ordained to be damned. 
Old Eli, his sons not hearkening to the voice 
of their father, reproved them for their sins, 
but disobeying his voice, it is said, " it was 
because the Lord would slay them." Again, 
Amaziah having sinned against the Lord, he 
sends him a prophet to reprove him ; but 
Amaziah says, "Forbear, wherefore shouldst 
thou be smitten?" (He did not hearken to 
the word of God.) "Then the prophet for- 
bore, saying, I know that God hath determined 
to destroy thee, because thou hast not heark- 
ened to my counsels." Read, therefore, and 
the Lord give thee understanding. For a 



miserable end will those have that go on in 
sinning against God, rejecting his word. 

Other things might have been observed 
from this verse which at this time I shall pass 
by, partly because the sum of them hath been 
touched already, and may be more clearly 
hinted at in the following verse; and therefore 
1 shall speak a few words to the next verse, 
and so draw towards a conclusion. 

Ver. 31. And he said unto him, If they hear 
not Moses and the prophets, neither will they 
be persuaded though one rose from the dead. 
"And he said"— that is, God made answer 
to the words spoken in the verse before — 
"And he said unto him, If they hear not 
Moses," &c. As if he had said, Moses was a 
man of great renown, a man of worthy note, a 
man that talked with God face to face, as a 
man speaketh to his friend. The words that 
Moses spake were such as I commanded him 
to speak. Let him who will question them, I 
will own them, credit them, bless them that 
close in with them, and curse those that reject 
them. 

I myself sent the prophets, they did not run 
of their own heads : I gave them commission ; 
I thrust them out and told them what they 
should say. In a word, they have told the 
world what my mind is to do both to sinners 
and to saints: "They have Moses and the 
prophets ; let them hear them." Therefore, 
he that shall reject and turn his back either 
upon the threatenings, counsels, admonitions, 
invitations, promises, or whatsoever else I have 
commanded them to speak as to salvation and 
life, and to directions therein, shall be sure to 
have a share in the many curses that they 
have spoken and the doctrine that is pro- 
nounced by them. Again, " If they hear not 
Moses and the prophets," &c. As if he had 
said, Thou wouldst have me send one from the 
dead unto them : what needs that? They have 
my mind already; I have declared unto them 
what I intend to stand to, both for saving 
them that believe and damning them that do 
not. That, therefore, which I have said I will 
make good, whether they hear or forbear. 
And as for this desire of yours, you had as 
good desire me to make a new Bible, and so to 
revoke my first sayings by the mouth of my 
prophets. But I am God and not man, and 
my w r ord is immutable, unchangeable, and 
shall stand as fast as my decrees can make it ; 
"heaven and earth shall pass away, but one 
jot or tittle of my word shall not pass." If 



SIGHS FROM HELL. 



807 



thou liadst ten thousand brethren, and every 
one in danger of losing his soul if he did not 
close in with what is contained and recorded 
in the Scriptures of truth, they must even 
every one of them perish and be for ever 
damned in hell, for the Scriptures cannot be 
broken ; I did not send them so unadvisedly to 
recall them again by another consideration. 
No ; " for I speak in righteousness and in 
judgment," and in much wisdom and counsel. 
It being therefore gone out of my mouth in 
this manner, " it shall not return in vain until 
it hath accomplished the thing whereunto I 
have sent it." 

But again, thou supposeth that miracles 
and wonders will work on them, which makes 
thee say, " Send one from the dead." But 
herein thou art mistaken ; for I have proved 
them with that once and again, by more than 
one, or two, or three of my servants. How 
many miracles did my servant Moses work by 
commandment from me in the land of Egypt, 
at the Red Sea, and in the wilderness! Yet 
they of that generation were never the sooner 
converted for that, but notwithstanding re- 
belled and lusted, and in their hearts turned 
back into Egypt. Acts vii. How many mira- 
cles did Samuel, David, Elias, Elisha, Daniel, 
and the prophets, together with my Sod, who 
raised the dead, cast out devils, made them to 
see that they were born blind, gave and re- 
stored limbs! Yet for all this (as I said 
before) they hated him, they crucified him. 
He raised him again from the dead, and he 
appeared to his disciples, who were called, 
and chosen, and faithful, and he gave them 
commandment and commission to go and tes- 
tify the truth of this to the world ; and to con- 
firm the same, he enabled them to speak with 
divers tongues and to work miracles most 
plentifully, yet there was so great a persecu- 
tion raised against them, insomuch that but 
a few of them died in their beds, and there- 
fore, though thou thinkest that a miracle will 
do so much with the world, yet I say, No; 
" for if they will not believe Moses and the 
prophets, neither will they be persuaded 
though one should rise from the dead." 

From these w T ords, therefore, take notice of 
this truth — namely, that those who reject and 
believe not Moses and the prophets are a very 
hard-hearted people, that will not be per- 
suaded though one rise from the dead. 

They that regard not the Holy Scriptures to 
turn to God, finding them to testify of his 
goodness and mercy, there is but little hopes 



of their salvation ; " for if they will not " — 
mark, they will not — " be persuaded though 
one should rise from the dead." This truth is 
confirmed by Jesus himself. If you read John 
v., where the Lord is speaking of himself that 
he is the very Christ, he brings in four or five 
witnesses to back what he said : 1. John Bap- 
tist; 2. The works that his Father gave him 
to do ; 3. His Father speaking from heaven ; 
4. The testimony of the Scriptures. When all 
this was done, seeing yet they would not be- 
lieve, he lays the fault upon one of these two 
things : 

1. Their regarding an esteem among men. 

2. Their not believing of the prophets' 
writings, even Moses and the rest. "For 
had ye believed Moses, (saith he,) ye would 
have believed me, for he wrote of me. But 
if ye believe.not his writings, how can ye be- 
lieve my words?" Now, I say, he that shall 
slight the Scriptures, and the testimony of the 
prophets in them concerning Jesus Christ, 
must needs be in great danger of losing his 
soul if he abide in this condition, because he 
that slights the testimony doth also slight the 
thing testified of, let him say the contrary 
never so often. For as Jesus Christ hath 
here laid down the reason of men's not re- 
ceiving him, so the apostle in another place 
lays down the reason again with high and 
mighty aggravation, saying, "He that be- 
lieveth on the Son of God hath the witness in 
himself; he that believeth not on God hath 
made him a liar, because he believeth not the 
record " — mark, the record — " that God gave 
of his Son." The record, you will say, what is 
that? Why, even the testimony that God 
gave of him by the mouth of all the holy 
prophets since the world began. Acts iii. 20. 
That is, God sending his Holy Spirit into the 
hearts of his servants the prophets and apos- 
tles, he, by his Spirit in them, did bear wit- 
ness or record to the truth of salvation by his 
Son Jesus, both before and after his coming. 
And thus is that place also to be understood 
which saith, "There are three that bear 
record in earth — the Spirit, the water, and 
the blood ;" that is, the Spirit in the apostles, 
which preached him to the world, as is clear 
if you read seriously 1 Thess. iv. 8. The apos- 
tle, speaking of Jesus Christ and obedience 
through him, saith thus, "Now he that de- 
spiseth, despiseth not us, but God." But it is 
you that speak. True, but it is by and 
through the Spirit : " He therefore that de- 
spiseth, despiseth not man, but God, who 



808 



BUNYAN'S COMPLETE WORKS. 



also hath given us of his Holy Spirit." This 
is therefore a mighty confirmation of this 
truth, that he that slights the record or testi- 
mony that God by his Spirit, in his prophets 
and apostles, hath testified unto us, slights 
the testimony of the Spirit, who moved them 
to speak these things ; and if so, then I would 
fain know how any man can be saved by 
Jesus Christ that slights the testimony con- 
cerning Christ, yea, the testimony of his own 
Spirit concerning his own self. It is true, 
men may pretend to have the testimony of the 
Spirit, and from that conceit set a low esteem 
on the Holy Scriptures ; but that spirit that 
dwelleth in them and teacheth them so to do 
it is no better than the spirit of Satan, though 
it calls itself by the name of the Spirit of 
Christ. "To the law, therefore, and to the 
testimony ;" try them by that; "if they speak 
not according to the word, it is because there 
is no light in them." 

The apostle Peter when he speaks of the 
glorious voice that he had from his excellent 
Majesty, saying of Christ, " This is my be- 
loved Son, hear him," saith thus to them 
whom he wrote unto : " You have also a more 
sure word of prophecy," (or of the prophets, 
for so you may read it,) "unto which you do 
well that you take heed." That is, though we 
tell you that we had this excellent testimony 
from his own mouth evidently, yet you have 
the prophets. We tell you this, and ye need 
not doubt of the truth of it ; but if you should, 
yet you may not, must not, ought not to ques- 
tion them. Search, therefore, unto them until 
the day dawn and the day-star arise in your 
hearts ; that is, until by the same Spirit that 
gave forth the Scriptures you find the truth 
confirmed to your souls which you have re- 
corded in the Scriptures. That this word of 
prophecy or of the prophets is the Scriptures, 
read on ; for, saith he, " knowing this first, 
that no prophecy of the Scriptures is of any 
private interpretation," &c. 

But you will say, What needs all this ado, 
and why is all this time and pains spent in 
speaking to this that is surely believed already? 
This is a thing received by all, that they be- 
lieve the Scriptures to be the word of God, that 
sure word of prophecy ; and therefore you need 
not spend your time in proving these things 
and the truth of them, seeing we grant and 
confess the truth of it before you begin to 
speak your judgment of them. 

Answer 1. The truths of God cannot be 
borne witness unto too often. You may as 



well say, You need not preach Jesus Christ so 
much, seeing he hath been and is received for 
the true Messias already. 

2. Though you may suppose that they do be- 
lieve the Scriptures, yet if they were but well 
examined you will find them either by word 
of mouth, or else by conversation, to deny, re- 
ject, and slight the Holy Scriptures. It is 
true, there is a notional and historical assent 
in the head — I say, in the head — of many or 
most to the truth contained in Scripture ; but 
try them, I say, and you shall find but a little, 
if any, of the faith of the operation of God in 
the hearts of poor men to believe the Scrip- 
tures and things contained in them. Many, 
yea, most men, believe the Scriptures as they 
believe a fable, a story, a tale, of which there 
is no certainty. But, alas ! there are but few 
that do indeed and in truth believe the Scrip- 
tures to be the very word of God. 

Objection. But you will say, This seems 
strange to me. 

Answer. And it seems as true to me ; and I 
doubt not but to make it manifest that there 
are but few, yea, very few, that do effectually 
(for that I aim at) believe the Scriptures and 
the truth contained in and spoken of by them. 
But to make this appear, and that to purpose, 
(if God will,) I shall lay you down the several 
operations that the Scriptures have on them 
who do effectually believe the things contained 
in them. 

1. He that doth effectually believe the Scrip- 
tures hath, in the first place, been killed — I 
say, killed— by the authority of the Holy Scrip- 
tures, struck stark dead, in a spiritual sense, 
by the Holy Scriptures being set home by that 
Spirit which gave them forth upon the soul. 
"The letter killeth ;" the letter strikes men 
dead. And this Paul witnessed and found be- 
fore he could say, " I believe all that the 
prophets have spoken;" where he saith, "I 
was alive without the law once " — that is, in 
my natural state, before the law was set on my 
heart with power — " but when the command- 
ment came, sin revived, and I died. And that 
law that was ordained to life I found to be 
unto death ; for sin, taking occasion by the 
commandment, deceived me, and thereby slew 
me." Now that which is called the letter in 
2 Cor. is called the law in Bom. vii., which, by 
its power and operation, as it is wielded by the 
Spirit of God, doth in the first place kill and 
slay all those that are enabled to believe the 
Scriptures. I kill, saith God ; that is, with my 
law I pierce, I wound, I prick men into the 



SIGHS FROM HELL. 



809 



very heart, by showing them their sins against 
the law ; and he that is ignorant of this is also 
ignorant of, and doth not really and effectually 
believe, the Scripture. 

But you will say, How doth the law kill and 
strike dead the poor creatures? 

Answer. First, the letter or law doth kill 
thus : it is set home upon the soul, and dis- 
covers to the soul its transgressions against the 
law, and shows the soul also that it cannot 
completely satisfy the justice of God for the 
breach of his law, therefore it is condemned. 
Mark, " He that believeth not is condemned 
already ;" to wit, by the law ; that is, the law 
doth condemn him ; yea, it hath condemned 
him already for his sins against it ; as it is 
written, " Cursed is every one that continueth 
not in all things that are written in the book 
of the law to do them." Now all men, as they 
come into the world, are in this condition — 
that is, condemned by the law ; yet not believ- 
ing their condemnation by the law really, they 
do not also believe really and effectually the 
law that doth condemn them. For as men 
have but a notion of the one — that is, their 
condemnation because of sins against the law 
— so they have but a notion of the condemning, 
killing, and destroying power of the law ; for, 
as the one is, so in these things always is the 
other. There is no man that doth really be- 
lieve the law or Gospel further than they do 
feel the power and authority of them in their 
hearts. " Ye err, not knowing the Scrip- 
tures nor the power of God." Now, this letter 
or law is not to be taken in the largest sense, 
but is strictly to be tied to the ten command- 
ments, whose proper work is only, by showing 
the soul its sin against the law, to kill, and 
there leaves him stark dead, not giving him 
the least life or support or comfort, but leaves 
the soul in an helpless and hopeless condition 
as from itself or any other mere creature. 

It is true, the law hath laid all men for dead 
as they come into the world, but all men do 
not see themselves dead until they see the law 
that struck them dead striking in their souls 
and having struck them that fatal blow. As a 
man that is fast asleep in a house, and that on 
fire about his ears, and he not knowing of it 
because he is asleep, even so, because poor 
soul| are asleep in sin, though the wrath of 
God, the curse of his law, and the flames of 
hell have beset them round about, yet they do 
not believe it, because they are asleep in sin. 
Now, as he that is awakened and sees this, sees 
that through this he is a dead man, even so 



they that do see their state by nature, being 
such a sad condition, do also see themselves by 
that law to be dead men naturally. 

But now, when didst thou feel the power of 
this first part of the Scripture, the law, so 
mighty as to strike thee dead ? If not, thou 
dost not so much as verily believe that part of 
the Scripture that doth contain the law in it to 
be the truth of God. Yet if thou shouldst 
have felt something — I say, something — of the 
killing power of the law of God in thine heart, 
this is not an argument to prove that thou be- 
lievest all the things contained in the Scripture, 
for there is Gospel as well as law ; and there- 
fore I shall speak to that also — that is, whether 
thou hast felt the power of the Gospel, as well 
as something of the power of the law. 

2. Then thou hast found the power of the 
Gospel, and so believed it ; thou hast found it 
thus with thy soul. 

1. Thou hast been showed by the word of 
truth of the Gospel, in the light of the Spirit 
of Christ, that by nature thou wert without 
the true faith of the Spirit of Christ, that by 
nature thou wert without the true faith of the 
Son of God in thy soul; for when "he, the 
Spirit, is come, he shall show men that they 
believe not in me," saith Christ. Mark, though 
thou hast, as I said before, felt somewhat of the 
power of the law, letter, or ten commandments, 
yet as thou hast not been brought to this, to 
see by the Spirit in the Gospel that thou art 
without faith by nature, thou hast not yet 
tasted, much less believed, any part of the 
Gospel; for the Gospel and the law are two 
distinct covenants ; and they that are under 
the law may be convinced by it, and so believe 
the law or first covenant, and yet in the mean 
time be strangers to the covenant of promise, 
that is, the Gospel, and so have no hope in 
them. There is not any promise that can be 
savingly believed until the soul be by the Gos- 
pel converted to Jesus Christ. For though 
men do think never so much that they believe 
the things or the word of the Gospel of our 
salvation, yet unless they have the work of 
grace in their souls, they do not, cannot, 
rightly believe the things contained in the 
Scriptures. 

2. Again, as the law killeth those that believe 
it, even so the promises contained in the Gos- 
pel do, through faith, administer comfort to 
those that believe it aright. "My words," 
saith Christ, "my words they are spirit and 
they are life." As if he had said, The words 
contained in the law as a covenant of works, 



810 



BUNYAN'S COMPLETE WORKS. 



they wound, they kill, they strike dead those 
that are under them. But as for me, "The 
words that I speak unto you, they are spirit 
and they are life." That is, whosoever doth 
receive them believingly shall find them full 
of operation to comfort, quicken, and revive 
the soul. For as I did not come into the world 
to destroy men's lives, so that the words that I 
speak, (as I am sent to preach the Gospel,) 
they have no such tendency unto those that 
believe them. The promises that are in the 
Gospel, oh how do they comfort them ! Such 
a promise, and such a promise, oh how sweet 
it is ! How comfortable to those that believe 
them ! Alas ! there are many poor souls that 
think they believe the Scriptures to be the 
word of God, and yet they never enjoyed any 
thing of the life and promises ; they come in 
upon the heart to quicken, to revive thee, to 
raise thee from sentence of death that is passed 
on thee by the law, and through the faith that 
is wrought in thy soul by the operation of 
God's Holy Spirit (though once killed by the 
law or letter) thou art made alive in the Lord 
Jesus Christ, who is presented to thy soul in 
the promises. 

3. Dost thou indeed and in truth believe the 
Scriptures to be the word of God ? Then the 
things contained in them, especially the things 
of the Gospel, are very excellent to thy soul, 
as the birth of Christ, the death, the resurrec- 
tion, intercession and second coming. Oh how 
precious and excellent are they to thy soul, 
insomuch that thou regardest nothing in com- 
parison of them ! Oh it is Christ's birth, death, 
blood, resurrection, &c, according to the Scrip- 
tures, that thou dost rejoice in exceedingly and 
abundantly desire after; whom having not 
seen ye love; in whom, though now ye see 
him not, yet, believing, ye rejoice with joy un- 
speakable and full of glory. 

4. Dost thou believe the Scriptures to be the 
word of God ? Then thou standest in awe of 
and dost much reverence them. Why, they 
are the word of God, the true sayings of God ; 
they are the counsel of God; they are his 
promises and his threatenings. Poor souls 
are apt to think, If I could hear God speak to 
me from heaven with an audible voice, then 
sure I should be serious and believe it. But 
truly, if God should speak to thee from heaven, 
except thou wert converted thou wouldst not 
regard nor really believe him. But if thou 
dost believe the Scriptures, thou seest that 
they are the truth as really as if God should 
speak to thee from heaven through the clouds ; 



and therefore never flatter thyself, foolishly 
thinking that if it were so and so then thou 
couldst believe. I tell thee, saith Christ, "If 
they believe not Moses and the prophets, 
neither will they believe though one should 
rise from the dead." But — 

5. Dost thou believe the Scriptures to be the 
word of God ? Then through faith m Christ 
thou endeavourest to have thy life squared ac- 
cording to the Scriptures, both in word and 
practice. Nay, I say, thou may est have, 
though thou do not believe them all. My 
meaning is, that if thou believe none but the 
ten commandments, thy life may be, according 
to them, a legal, holy life ; and if thou do be- 
lieve the Gospel too, then thy life will be the 
faith of our Lord Jesus Christ ; that is, either 
thou wilt live in the blessed and holy enjoy- 
ment of what is testified in the Scripture con- 
cerning the glorious things of our Lord Jesus 
Christ, or else thou wilt be exceedingly pant- 
ing after them. For the Scriptures carry such 
a blessed beauty in them to that soul that hath 
faith in the things contained in them that they 
do take the heart and captivate the soul of him 
that belie veth them into the love and liking of 
them, believing all things that are written in 
the law and the prophets, and have hope to- 
wards God that there shall be a resurrection 
of the dead, both of the just and unjust; and 
herein do I exercise myself to have always a 
conscience void of offence both towards God 
and towards man. 

6. He that believes the Scriptures to be the 
word of God, if he do but suppose that any 
one place of Scripture doth exclude him and 
shut him out of and from a share in the 
promises contained in them, oh it will trouble 
him, grieve him, perplex him; yea, he will 
not be satisfied until he be resolved and the 
contrary sealed to his soul, for he knows that 
the Scriptures are the word of God, all truth, 
and therefore he knows that if any one sen- 
tence doth exclude or bar him out for want of 
this or the other qualifications, he knows also 
that not the word alone shuts him out, but He 
that speaks it, even God himself; and there- 
fore he cannot, will not, dare not, be contented 
until he and his soul and Scripture together 
(with the things contained therein) do em- 
brace each other, and a sweet correspondency 
and agreement exist between them. For you 
must know that to him that believes the Scrip- 
tures aright the promises or threatenings are 
of more power to comfort or cast down than 
all the promises or threatenings of all the men 



SIGHS FROM HULL. 



811 



in the world. And this was the cause why the 
martyrs of Jesus did so slight both the prom- 
ises of their adversaries when they would have 
overcome them with proffering the great things 
of this world unto them, and also their threat- 
enings when they told them they would rack 
them, hang them, burn them. None of these 
things could prevail upon them or against 
them, because they did most really believe 
the Scriptures and the things contained in 
them, as is clearly found and to be seen in 
Heb. xi., and also in Mr. Fox's record of their 
brethren. 

7. He that believeth the Scriptures to be the 
word of God believeth that men must be born 
again, and also be partakers of that faith 
which is of the operation of God, (according 
as he hath read and believed,) or else he must 
and shall be damned. And he that believeth 
this aright will not be contented until (accord- 
ing as it is written) he do partake of and en- 
joy the new birth, and until he do find through 
grace that faith that is wrought by the opera- 
tion of God in his soul. For this is the cause 
why men do satisfy themselves with so slender 
a conceited hope that their state is good, (when 
it is nothing so,) — namely, because they do not 
credit the Scriptures; for did they, they would 
look into their own hearts, and examine seri- 
ously whether that faith, that hope, that grace 
' which they think they have be of that nature 
and wrought by that Spirit and power which 
the Scripture speaketh of. I speak this of an 
effectual believing, without which all other is 
nothing, unto salvation. Now, then, because I 
would not be tedious, I shall at this time lay 
down no more discoveries of such an one as 
doth savingly believe the Scriptures and the 
things contained in them, but shall speak a 
few words of examination concerning the 
things already mentioned. As — 

1. Thou sayest thou dost indeed and in truth 
effectually believe the Scriptures. I ask, there- 
fore, Wast thou ever killed stark dead by the 
law of works contained in the Scriptures — ■ 
killed by the law or letter, and made to see 
thy sins against it, and left in an helpless con- 
dition by the law? For, as I said, the proper 
work of the law is to slay the soul and to leave 
it dead, in an helpless state. For it doth 
neither give the soul any comfort itself when 
it comes, nor doth it show the soul where com- 
fort is to be had; and therefore it is called 
"the ministration of condemnation, the min- 
istration of death." For though men may 
have a notion of the blessed word of God, as 



the children had, yet before they be converted 
it may be truly said of them, "Ye err, not 
knowing the Scriptures nor the power of 
God." 

2. You say you do believe the Scriptures to 
be the word of God. I say again, Examine : 
wert thou ever quickened from a dead state by 
the power of the Spirit of Christ through the 
other part of the Scriptures — that is to say, by 
the power of God in his Son Jesus Christ 
though the covenant of promise? I tell thee 
from the Lord, if thou hast, thou hast felt such 
a quickening power in the words of Christ 
(John vi.) that thou hast been lifted out of 
that dead condition that thou before wert in; 
and that when thou wast under the guilt of 
sin, the curse of the law, and the power of the 
devil, and the justice of the great God, thou 
hast been enabled by the power of God in 
Christ, revealed to thee by the Spirit through 
and by the Scripture, to look sin, death, the 
devil, and the law, and all things that are at 
enmity with thee with boldness and comfort in 
the face, through the blood, death, righteous- 
ness, resurrection, and intercession of Christ, 
made mention of in the Scriptures. 

And, 3. On this account oh how excellent 
are the Scriptures to thy soul ! Oh how much 
virtue dost thou see in such a promise, in such 
an invitation ! * They are so large as to say, 
Christ will in nowise cast me out ; my crimson 
sins shall be white as snow. I tell thee, friend, 
there are some promises that the Lord hath 
helped me to lay hold of, Jesus Christ through 
and by, that I would not have out of the Bible 
for as much gold and silver as can lie between 
York and London, piled up to the stars, be- 
cause through them Christ is pleased by his 
Spirit to convey comfort to my soul. I say, 
when the law curses, when the devil tempts 
when hell-fire flames in my conscience, my 
sins, with the guilt of them, tearing of me, 
then is Christ revealed so sweetly to my soul 
through the promises that all is forced to fly 
and leave off to accuse my soul. So also when 
the world frowns, when the enemies rage and 
threaten to kill me, then also the precious, 
the exceeding great and precious, promises do 
weigh down all and comfort the soul against 
all. This is the effect of believing the Scrip- 
tures savingly; for they that do so have, by 
and through the Scriptures, good comfort and 
also ground of hope, believing those things to 
be its own which the Scriptures hold forth. 

4. Examine : dost thou stand in awe of sin- 
ning against God because he hath in the Scrip- 



812 



BUNYAN'S COMPLETE WORKS. 



tures commanded thee to abstain from it? 
Dost thou give diligence to make thy calling 
and election sure because God commanded it 
in Scripture? Dost thou examine thyself 
whether thou be in the faith or no, having a 
command in Scripture so to do ? Or dost thou 
(notwithstanding what thou readest in the 
Scripture) follow the world, delight in sin, ne- 
glect coming to Jesus Christ, speak evil of the 
saints, slight and make a mock at the ordi- 
nance of God, delight in wicked company, and 
the like ? Then know that it is because thou 
dost not indeed and in truth believe the Scrip- 
tures effectually. For, as I said before, if a 
man do believe them, and that savingly, then 
he stands in awe, he looks to his steps, he turns 
his feet from evil, and endeavours to follow 
that which is good, which God hath com- 
manded in the Scriptures of truth, yet not from 
a legal or natural principle — that is, to seek for 
life by doing that good thing — but knowing 
that salvation is already obtained for him by 
the blood of that man, Christ Jesus, on the 
cross, because he believes the Scriptures ; there- 
fore (mark, I pray, therefore) I say, he labours 
to walk with his God in all well-pleasing and 
godliness, because the sweet power of the love 
of Christ, which he feels in his soul by the 
Spirit according to the Scriptures, constrains 
him so to do. 

5. Examine again : dost thou labour after 
those qualifications that the Scriptures do de- 
scribe a child of God by — that is, faith, yea, 
the right faith, the most holy faith, the faith 
of the operation of God ? And also dost thou 
examine whether there is a real growth of 
grace in thy soul, as love, zeal, self-denial, and 
a seeking by all means to attain (if possible) 
to the resurrection of the dead — that is, not to 
satisfy thyself until thou be dissolved and rid 
of this body of death, and be transformed into 
that glory that the saints should be in after the 
resurrection-day? And in the mean time dost 
labour and take all opportunities to walk as 
near as may be to the pitch, though thou know- 
est thou canst not attain it perfectly ? Yes, I 
say, thou dost aim at it, seek after it, press toward 
it; and to hold on in thy race thou shunnest 
that which may any way hinder thee, and also 
closest in with what may any way further the 
same, knowing that that must be or desiring 
that it should be thine eternal frame, and 
therefore out of love and liking to it thou 
dost desire and long after it as being the thing 
that doth most please thy soul. 

Or how is it with thy soul ? Art thou such 



an one as regards not these things, but rather 
busiest thy thoughts about the things here be- 
low, following those things that have no scent 
of divine glory upon them ? If so, look to thy- 
self ; thou art an unbeliever, and so under the 
wrath of God, and wilt for certain fall into the 
same place of torment that thy fellows have 
fallen into before thee, to the grief of thy own 
soul and thy everlasting destruction. 

Consider and regard these things, and lay 
them to thy heart before it be too late to recover 
thyself by repenting of the one and desiring 
to close in with the other. Oh, I say, regard, 
regard, for hell is hot. God's hand is up! 
the law is resolved to discharge against thy 
soul ! the judgment-day is at hand ! the graves 
are ready to fly open ! the trumpet is near the 
sounding ! the sentence will ere long be past, 
and then you and I cannot call time again ! 

But again, seeing they are so certain, so sure, 
so irrecoverable, and firm, and seeing the sav- 
ing faith of the things contained therein is to 
reform the soul and bring it over to the things 
of God, really conforming it to the things con- 
tained therein, both to the point of justifica- 
tion and also an impartial walking, and giving 
up thy soul and body to a conformity to all the 
commands, counsels, instructions, and exhort- 
ations contained therein, this then will learn 
us how to judge of those who give up them- 
selves to walk in the imaginations of their own 
hearts, who slight and lay aside the Scriptures, 
counting them but empty and uncertain things, 
and will live every day in open contradiction to 
what is contained, commanded, and forbidden 
therein. 

As, first. This will show us that all your 
drunkards, whoremasters, liars, thieves, swear- 
ers, backbiters, slanderers, scoffers at goodness, 
&c. — I say, we may see by this that they that 
live in such things have not the faith of these 
things contained in their hearts, seeing they 
delight to practice those things that are forbid- 
den by and in them. And so they continuing 
living and dying in this state, we may conclude 
without fear that these portions of Holy Scrip- 
ture belong unto them, and shall for certain be 
fulfilled upon them : " He that believeth not 
shall be damned. — The unrighteous shall not 
inherit the kingdom of God. — But the abomi- 
nable, the unbelieving, the whoremongers, and 
all liars shall have their part in the lake that 
burneth with fire and brimstone. — Depart, ye 
cursed, into everlasting fire, prepared for the 
devils and his angels." Depart, depart from 
me, for I will not save you. Depart, for my 



SIGHS FROM HELL. 



813 



blood shall not at all wash you. Depart, for 
you shall not set one foot into the kingdom of 
heaven. 

Depart, ye cursed ! Ye are cursed of God, 
cursed of his law, cursed of me, cursed by the 
saints, and cursed by the angels, cursed all 
over, nothing but cursed, and therefore depart 
from me. And whither? Into everlasting 
fire; fire that will scald, scorch, burn, and 
flame to purpose; "fire that shall never be 
quenched ; " fire that will last to eternity. 
And must we be all alone ? No, you shall have 
company, store of company with you — name- 
ly, all the raging, roaring devils, together with 
an innumerable company of fellow-damned 
sinners, men, women, and children. And if 
the Scriptures be true, (as they will one day 
wonderfully appear to be,) then this must and 
shall be thy portion if thou live and die in 
this state, and of all them who continue in 
sinning against the truth contained in the 
Scriptures. 

As — 1. Dost thou delight to sin against 
plain commands? "Thou art gone." 

2. Dost thou slight and scorn the counsels 
contained in the Scriptures, and continue in 
so doing ? " Then thou art gone." 

3. Dost thou continually neglect to come to 
Christ, and use arguments in thine own heart 
to satisfy thy soul in so doing? "Then thou 
art gone." Luke xiv. 17, 18 compare with 
verse 24 and Heb. ii. 3. " How shall we es- 
cape if we neglect so great salvation ?" How 
shall we escape ? — that is, there is no way to 
escape. 

1. Because God hath said we shall not. 
" See that ye refuse not him that speaketh ; 
for if they escaped not who refused him that 
spake on earth, (that was Moses,) much more 
shall not we escape if we turn away from Him 
that speaketh from heaven." 

2. Because he hath not only said they shall 
not, but also hath bound it with an oath, say- 
ing, "So I sware in my wrath, They shall not 
enter into my rest." To whom did he swear 
that they should not enter into his rest? 
Answer, To them that believed not. "So we 
see they could not enter in, because of un- 
belief." 

Secondly. This will teach us what to think 
and conclude of such who, though they do not 
so openly discover their folly by open and 
gross sins against the law, yet will give more 
heed to their own spirits and the movings 
thereof, though they be neither commanded 
nor commended for the same in Scripture, nay, 



though the Scripture command and commend 
the contrary, than they will to the holy and 
revealed will of God. I say, such men are in 
as bad a state as the other, to the full, being 
disobedient to God's will revealed in his word 
as well as they, though in a different manner; 
the one openly transgressing against the plain 
and well-known truths revealed in it; the 
other, though more close and hidden, yet 
secretly rejecting and slighting them, giving 
more heed to their own spirits and the notions 
thereof, although not warranted by the Scrip- 
tures. 

A few words more, and so I shall conclude. 

And — 1. Take heed that you content not 
yourselves with a bare notion of the Scriptures 
in your heads, by which you may go far, even 
so far as to be able to dispute for the truth, to 
preach the Gospel, and labour to vindicate it 
in opposition to gainsayers, and yet be found 
at the left hand of Christ at the judgment-day, 
forasmuch as thou didst content thyself with 
a portion of traditional knowledge of them. 

2. Have a care that thou own the whole 
Scripture, and not own one part and neglect 
another or slight it ; as thus, to own the law 
and slight the Gospel, or to think that thou 
must be saved by thy good doings and works, 
for that is all one as if thou didst thrust Christ 
away from thee ; or else so to own the Gospel 
as if by it thou wert exempted from all obedi- 
ence to the ten commandments and conformity 
to the law in life and conversation, for in so 
doing thou wilt for certain make sure of 
eternal vengeance. 

3. Have a care that thou put not wrong 
names on the things contained in the Scrip- 
ture, as to call the law Christ and Christ the 
law, for some having done so (in my know- 
ledge) have so darkened to themselves the 
glorious truth of the Gospel that in a very 
little time they have been resolved to thwart 
and oppose them, and so have made room in 
their own souls for the devil to inhabit, and 
obtained a place in hell for their own souls to 
be tormented for ever and ever. 

Against this danger, therefore, in reading 
and receiving the testimomy of Scripture, 
learn to distinguish between the law and the 
Gospel, and to keep them clear asunder as to 
the salvation of thy soul. And that thou 
mayest so do, in the first place beg of God that 
he would show thee the nature of the Gospel, 
and set it home effectually with life and power 
upon thy soul by faith; which is this, that 
God would show thee that as thou, being man, 



814 



BUNYAN'S COMPLETE WORKS. 



hast sinned against God, so Christ, being God- 
man, hath bought thee again, and with his 
most precious blood set thee free from the 
bondage thou hadst fallen into by thy sins; 
and that not upon condition that thou wilt do 
thus and thus, this and the other good work, 
but rather that thou, being justified freely by 
mere grace through the blood of Jesus, 
should st also receive thy strength from Him 
who hath bought thee, to walk before him in 
all well-pleasing, being enabled thereto by 
virtue of his Spirit, which hath revealed to thy 
soul that thou art delivered already from wrath 
to come, by the obedience, not of thee, but of 
another man — viz., Jesus Christ. 

1. Then if the law thou readest of tell thee 
in thy conscience thou must do this and the 
other good work of the law if ever thou wilt 
be saved, answer plainly that for thy part, 
thou art resolved not only to work for life, but 
to believe in the virtue of that blood shed upon 
the cross, upon Mount Calvary, for the remis- 
sion of sins ; and yet, because Christ hath jus- 
tified thee freely by his grace, thou wilt serve 
him in holiness and righteousness all the days 
of thy life, yet not in a legal spirit or in a 
covenant of works, but mine obedience (say 
thou) I will endeavour to have it free and 
cheerful, out of love to my Lord Jesus. 

2. Have a care thou receive not this doc- 
trine in the notion only, lest thou bring a just 
damnation upon thy soul by professing thyself 
to be freed by Christ's blood from the guilt of 



sin, while thou remainest still a servant to the 
filth of sin. For I must tell you that unless 
you have the true and saving work of the faith 
and grace of the Gospel in your hearts, you 
will either go on in a legal holiness, according 
to the tenor of the law, or else, through a no- 
tion of the Gospel, (the devil bewitching and 
beguiling thy understanding, will, and affec- 
tions,) thou wilt, Ranter-like, turn the grace of 
God into wantonness, and bring upon thy soul 
double if not treble damnation, in that thou 
couldst not be contented to be damned for thy 
sins against the law, but also, to make ruin sure 
to thy soul, thou wouldst dishonour the Gos- 
pel, and turn the grace of God held forth and 
discovered to men by that into licentiousness. 

But, that thou mightest be sure to escape these 
dangerous rocks on the right hand and on the 
left, see that thy faith be such as is spoken of 
in the Scripture, and that thou be not satisfied 
without that, which is a faith wrought by the 
mighty operation of God, revealing Christ to 
and in thee, as having wholly freed thee from 
thy sins by his most precious blood ; which 
faith, if thou attain unto, will so work in thy 
heart that first thou wilt see the nature of the 
law, and also the nature of the Gospel, and 
delight in the glory of it ; and also thou wilt 
find an engaging of thy heart and soul to Je- 
sus Christ, even to the giving up of thy whole 
man unto him, to be ruled and governed by 
him to his glory and thy comfort, by the faith 
of the Lord Jesus. 



CONFESSION OF MY FAITH 



AND 

A REASON OF MY PRACTICE; 

OR, WITH WHO, AND WHO NOT, I CAN HOLD CHURCH FELLOWSHIP OR THE COMMUNION 
OF SAINTS: SHOWING, BY DIVERS ARGUMENTS, THAT THOUGH I DARE NOT COMMUNI- 
CATE WITH THE OPEN PROFANE, YET I CAN WITH THOSE VISIBLE SAINTS THAT DIFFER 
ABOUT WATER BAPTISM; WHEREIN IS ALSO DISCOURSED WHETHER THAT BE THE 
ENTERING ORDINANCE INTO FELLOWSHIP OR NO. 

I believed, and therefore have I spoken. — Ps. cxvi. 10. 



TO THE : 

Sir: 

I marvel not that both yourself and others 
do think my long imprisonment strange, or 
rather strangely of me for the sake of that ; for 
verily I should also have done it myself had not 
the Holy Ghost long since forbidden me. Nay, 
verily, that notwithstanding, had the adver- 
sary but fastened the supposition of guilt upon 
me, my long trials might by this time have 
put it beyond dispute ; for I have not hitherto 
been so sordid as to stand to a doctrine right 
or wrong, much less when so weighty an argu- 
ment as above eleven years' imprisonment is 
continually dogging of me to weigh and pause, 
and pause again, the grounds and foundation 
of those principles for which I thus have suf- 
fered ; but having not only at my trial asserted 
them, but also since, even all this tedious track 
of time, in cold blood, a thousand times, by 
the word of God, examined them and found 
them good, I cannot, I dare not, now revolt or 
deny the same, on pain of eternal damnation. 

And that my principles and practice may be 
open to the view and judgment of all men, 
(though they stand and fall to none but the 
word of God alone,) I have in this small treat- 
ise presented to this generation A Confession of 
my Faith and a Reason of my Practice in the 
Worship of God; by which, although it be ; 
brief, candid Christians may, I hope, without ! 



READER. 

a violation to faith or love, judge I may have 
the root of the matter found in me. 

Neither have I in this relation abusively 
presented my reader with other doctrines or 
practices than what I held, professed and 
preached when apprehended and cast into 
prison. Nor did I then or now retain a doc- 
trine besides or which is not thereon grounded. 
The subject I should have preached upon, 
even then when the constable came, was, Dost 
thou believe on the Son of God ? From whence 
I intended to show the absolute need of faith 
in Jesus Christ, and that it was also a thing of 
the highest concern for men to inquire into, 
and to ask their own hearts whether they had 
it or no. 

Faith and holiness are my professed princi- 
ples, with an endeavour, so far as in me lieth, 
to be at peace with all men. What shall I 
say? Let mine enemies themselves be judges 
if anything in these following doctrines, or if 
aught that any man hath heard me preach, 
doth or hath, according to the true intent of 
my words, savoured either of heresy or rebel- 
lion. I say again, let they themselves be 
judges if aught they find in my writing or 
preaching doth render me worthy of almost 
twelve years' imprisonment, or one that de- 
serveth to be hanged or banished for ever, 
according to their tremendous sentence. In- 

815 



816 



BUNYAN'S COMPLETE WORKS. 



deed, my principles are such as lead me to a 
denial to communicate in the things of the 
kingdom of Christ with the ungodly and open 
profane ; neither can I, in or by the supersti- 
tious inventions of this world, consent that my 
soul should be governed in any of my ap- 
proaches to God, because commanded to the 
contrary and commended for so refusing. 
Wherefore, excepting this one thing, for which 
I ought not to be rebuked, I shall, I trust, in 
despite of slander and falsehood, discover my- 
self at all times a peaceable and an obedient 
servant. But if nothing will do unless I make 
of my conscience a continual butchery and 
slaughter-shop, unless, putting out my own 
eyes, I commit me to the blind to lead me, as 
I doubt is desired by some, I have determined, 
the Almighty God being my help and shield, 
yet to suffer, if frail life might continue so 



long, even till the moss shall grow on mine 
eyebrows, rather than thus to violate my faith 
and principles. Will a man leave the snow 
of Lebanon that cometh from the rock of the 
field? or shall the cold flowing waters that 
come from another place be forsaken ? " Hath 
a nation changed their gods which yet are no 
gods? For all people will walk every one 
in the name of his god, and we will walk in 
the name of the Lord our God for ever and 
ever." 

Touching my practice as to communion 
with visible saints, although not baptized 
with water, I say it is my present judgment 
so to do, and am willing to render a farther 
reason thereof, shall I see the leading hand 
of God thereto. Thine, in the bonds of the 
Gospel, 

JOHN BUNYAN. 



A CONFESSION 



OF MY FAITH. 



1. I believe that there is but one only- 
true God, and that there is none other but he: 
"To ns there is but one God, the Father, of 
whom are all things. And this is life eternal, 
that they might know thee, the only true 
God," &c. 

2. I believe that this God is almighty, eter- 
nal, invisible, incomprehensible, &c. : " I am 
the Almighty God ; walk before me, and be 
thou perfect." "The eternal God is thy re- 
fuge." " Now unto the King eternal, immor- 
tal, invisible, the only wise God, be honour 
and glory for ever and ever." 

3. I believe that this God is unspeakably 
perfect in all his attributes of power, wisdom, 
justice, truth, holiness, mercy, love, &c. His 
power is said to be eternal, his understanding 
and wisdom infinite; he is called the just 
Lord, in opposition to all things ; he is said 
to be truth itself, and the God thereof. There 
is none holy as the Lord. "God is love." 
"Canst thou by searching find out God? 
Canst thou find out the Almighty unto per- 
fection?" 

4. I believe that in the Godhead there are 
three persons or subsistences: "There are 
three that bear record in heaven, the Father, 
the Word, and the Holy Ghost." 

5. I believe that these three are, in nature, 
essence, and eternity, equally one : " These 
three are one." 

6. I believe " there is a w T orld to come." 

7. I believe that there shall be a resurrec- 
tion of the dead, both of the just and unjust. 
" Many that sleep in the dust of the earth 
shall awake, some to everlasting life, and 
some to everlasting shame and contempt. 
Marvel not at this. For the hour is coming 
in the which all that are in their graves shall 
hear his voice, and shall come forth ; they 
that have done good, to the resurrection of 
life ; and they that have done evil, to the re- 
surrection of damnation." 

8. 1 believe that they that shall be counted 

52 



worthy of that world and of the resurrection 
from the dead neither marry nor are given in 
marriage, neither can they die any more; 
"for they are equal to the angels, and are the 
children of God, being the children of the 
resurrection." 

9. I believe that those that die impenitent 
shall be tormented with the devil and his 
angels, and shall be cast with them into the 
lake that burns with fire and brimstone, 
" where the worm dieth not and the fire is 
not quenched." 

10. I believe that, because God is naturally 
holy and just, even as he is good and merci- 
ful, therefore, all having sinned, none can be 
saved without the means of a Eedeemer. 
" Then he is gracious unto him, and saith, 
Deliver him from going down to the pit; I 
have found a ransom. We have redemption 
through his blood, even the forgiveness of our 
sins. For which, without shedding of blood, 
is no remission." 

11. I believe that Jesus Christ our Lord 
himself is the Redeemer. "They remem- 
bered that God was their rock and the high 
God their Eedeemer." " Forasmuch as ye 
know that ye were not redeemed with cor- 
ruptible things, such as silver and gold, from 
your vain conversation, received by tradition 
from your fathers, but with the precious blood 
of Christ, as of a lamb without blemish and 
without spot." 

12. I believe that the great reason why the 
Lord, the second person in the Godhead, did 
clothe himself with our flesh and blood was, 
that he might be capable of obtaining the re- 
demption that before the world was intended 
for us. "Forasmuch, then, as the children 
were made partakers of flesh and blood, he 
also himself likewise took part of the same, 
(mark,) that through death he might destroy 
him that had the power of death, that is, the 
devil, and deliver them who through fear of 
death were all their lifetime subject to bond- 

817 



818 



BUNYAN'S COMPLETE WORKS. 



age. When the fulness of time was come, 
God sent forth his Son, made of a woman, 
made under the law, to redeem them that 
were under the law. Wherefore it behooved 
him in all things to be made like unto his 
brethren, that he might be a merciful and 
faithful high priest in things pertaining to 
God, to make reconciliation for the sins of the 
people; for in that himself hath suffered, being- 
tempted, he is able to succour them that are 
tempted. Christ hath redeemed us from the 
curse of the law, being made a curse for us. 
As it is written, Cursed is every one that 
hangeth on a tree. That the blessing of 
Abraham might come upon the Gentiles, 
through faith in Jesus Christ." 

13. I believe that the time when he clothed 
himself with our flesh was in the days of the 
reign of Caesar Augustus ; then, I say, and not 
till then, was the Word made flesh or clothed 
with our nature. 

"And it came to pass in those days that 
there went out a decree from Caesar Augustus 
that all the world should be taxed ; and Joseph 
went up from Galilee, out of the city of 
Nazareth, into Judea, unto the city of David, 
which is called Bethlehem, because he was 
of the house and lineage of David, (to be 
taxed, with Mary his espoused wife,) being 
great with child; and so it was that while 
they were there the days were accomplished 
that she should be delivered." This child 
was he of whom godly Simeon was told by 
the Holy Ghost, when he said that he should 
not see death until he had seen the Lord 
Christ. 

14. I believe, therefore, that this very child, 
as afore is testified, is both God and man, the 
Christ of the living God. " And she brought 
forth her first-born son, and wrapt him in 
swaddling-clothes, and laid him in a manger, 
because there was no room for them in the 
inn. And there were in the same country 
shepherds keeping watch over their flocks by 
night. And lo, the angel of the Lord came 
upon them, and the glory of the Lord shined 
round about them ; and they were sore afraid. 
And the angel said unto them, Fear not: for 
behold I bring you good tidings of great joy, 
which shall be to all people. For unto you is 
born this day, in the city of David, a Saviour, 
which is Christ the Lord. And this shall be 
a, sign unto you : ye shall find the babe 
wrapped in swaddling-clothes, lying in a man- 
ger." Again : " But while he thought on these 
things, behold the angel of the Lord appeared 



unto him, saying, Joseph, thou son of David, 
fear not to take unto thee Mary thy wife, for 
that which is conceived in her is of the Holy 
Ghost. And she shall bring forth a son, and 
thou shalt call his name Jesus, for he shall 
save his people from their sins. Now all this 
was done that it might be fulfilled which was 
spoken of the Lord by the prophet, saying, 
Behold a virgin shall be with child, and shall 
bring forth a son, and they shall call his name 
Immanuel, which, being interpreted, is God 
with us." 

15. I believe, therefore, that the righteous- 
ness and redemption by which we that believe 
stand just before God, as saved from the curse 
of the law, is the righteousness and redemp- 
tion that consists in the personal acts and per- 
formances of this child Jesus, the God-man, 
the Lord's Christ ; it consistetli, I say', in his 
personal fulfilling the law for us to the utmost 
requirement of the justice of God. " Do not 
think (saith he) that I am come to destroy the 
law or the prophets; I am not come to de- 
stroy, but to fulfil. By which means he be- 
came the end of the law for righteousness to 
every one that believeth. For what the law 
could not do, in that it was weak through the 
flesh, God sending his own Son in the likeness 
of sinful flesh, and for sin, condemned sin in 
the flesh. So, finishing transgressions, and 
making an end of sins, and making recon- 
ciliation for iniquity, he brought in everlast- 
ing righteousness." 

16. I believe that for the completing of this 
work he was always sinless, did always the 
things that pleased God's justice; that every 
one of his acts, both of doing and suffering, 
and rising again from the dead, was really 
and infinitely perfect, being done by him as 
God-man ; wherefore his acts before he died 
are called " the righteousness of God," his 
blood, " the blood of God ;" and " herein per- 
ceive we the love of God, in that he laid down 
his life for us." The Godhead, which gave 
virtue to all the acts of the human nature, 
was then in perfect union with it when he 
hanged upon the cross for our sins. 

17. I believe, then, that the righteousness 
that saveth the sinner from the wrath to come 
is properly and personally Christ's, and ours 
but as we have union with him, God by grace 
imputing it to us. "Yea doubtless, and I 
count all things loss for the excellency of the 
knowledge of Christ Jesus my Lord, for whom 
I have suffered the loss of all things, and do 
count them but dung, that I may win Christ 



A CONFESSION 

and be found in him, not having my own 
righteousness, which is of the law, but that 
which is through the faith of Christ, the right- 
eousness which is of God by faith. For of 
him are ye in Christ Jesus, who of God is 
made unto us wisdom, and righteousness, and 
sanctification, and redemption. For he hath 
made Him to be sin for us who knew no sin, 
that we might be made the righteousness of 
God in him." 

18. I Believe that God, as the reward of 
Christ's undertaking for us, hath exalted him 
to his own right hand as our Mediator, and 
given him a name above every name ; and 
hath made him Lord of all, and judge of quick 
and dead; and all this that we who believe 
might take courage to believe and hope in 
God. " And being found in fashion as a man, 
he humbled himself unto death, even the 
death of the cross, where he died for our sins ; 
wherefore God hath highly exalted him, and 
given him a name above every name, that at 
the name of Jesus every knee should bow, 
both of things in heaven, and things in earth, 
and things that are under the earth ; and that 
every tongue shall confess that Jesus Christ 
is Lord, to the glory of God the Father. And 
he commanded us to preach unto the people, 
and to testify that it was he that was or- 
dained of God to be the judge of quick and 
dead; who verily was foreordained before 
the foundation of the world, but was manifest 
in the last times for you who by him do be- 
lieve in God, who raised him from the dead, 
and gave him glory, that your faith and hope 
might be in God." 

19. I believe that, being at the right hand 
of God in heaven, he doth there effectually ex- 
ercise all the offices of his excellent priesthood 
and mediatorship, presenting himself before 
God in the righteousness which was accom- 
plished for us when he was in the world ; for 
by the efficacy of his blood he not only went 
into the holy place, but being there, and hav- 
ing by it obtained eternal redemption for us, 
now is receiving the worth and merit thereof 
from the Father, doth bestow upon us grace, 
repentance, faith, and the remission of sins; 
yea, he also received for us the Holy Ghost, to 
be sent unto us to ascertain us of our adoption 
and glory ; for if he were on earth, he should 
not be a priest. " Seeing then we have a great 
high priest that is entered into the heavens, 
Jesus the Son of God, let us hold fast our pro- 
fession. For there is one God and one Medi- 
ator between God and man, the man Christ 



OF MY FAITH. 81 ( J 

Jesus. For by his own blood he entered into 
the holy place, having obtained eternal re- 
demption for us. For Christ is not entered 
into the holy place made with hands, which is 
the figure of the true, but into heaven itself, 
now to appear in the presence of God for us. 
Therefore being by the right hand of God ex- 
alted, and having received of the Father the 
promise of the Holy Ghost, he hath shed forth 
this which ye now see and hear." 

20. I believe that, being there, he shall so 
continue till the restitution of all things ; and 
then he shall come again in glory, and shall 
sit in judgment upon all flesh ; and I believe 
that according to his sentence, so shall their 
judgment be. "Kepent ye, therefore, and be 
converted, that your sins may be blotted out 
when the times of refreshing shall come from 
the presence of the Lord. And he shall send 
Jesus Christ, which before was preached unto 
you, whom the heavens must receive, until the 
restitution of all things, spoken of by the 
mouth of all the holy prophets since the world 
began. For this same Jesus, which ye have 
seen go up into heaven, shall so come in like 
manner as ye have seen him go into heaven. 
For the Lord himself shall descend from 
heaven with a shout, and with the voice of the 
archangel and the trumpet of God," &c. 
" When the Son of man shall come in his 
glory, and all the holy angels with him, then 
he shall sit upon the throne of his glory. And 
before him shall be gathered all nations ; and 
he shall separate them one from another, as a 
shepherd divideth his sheep from the goats. 
And he shall set his sheep on his right hand, 
but the goats on the left. Then shall the 
King say to them on his right hand, Come, ye 
blessed of my Father, inherit the kingdom 
prepared for you from the foundation of the 
world. Then shall he say to them on the left 
hand, Depart from me, ye cursed, into ever- 
lasting fire, prepared for the devil and his 
angels. And these shall go away into everlast- 
ing punishment, but the righteous into life 
eternal. For the day of the Lord will come as 
a thief in the night, in the which the heavens 
shall pass away with a great noise, and the ele- 
ments shall melt with fervent heat ; the earth 
also, and the works that are therein, shall be 
burnt up. Seeing, then, that all these things 
must be dissolved, what manner of persons 
ought we to be in all holy conversation and 
godliness, looking for and hastening unto the 
coming of the day of God, wherein the 
heavens, being on fire, shall be dissolved, 



820 



BUNYAN'S COMPLETE WORKS. 



and the elements shall melt with fervent 
heat?" 

21. I believe that when he comes his saints 
shall have a reward of grace for all their work 
and labour of love which they showed to his 
name in the world : " And every man shall re- 
ceive his own reward, according to his own la- 
bour. And then shall every man have praise 
of God. And behold I come quickly, and my 
reward is with me, to give to every man ac- 
cording as his work shall be. Wherefore, my 
beloved brethren, be steadfast, immovable, 
always abounding in the work of the Lord, 
forasmuch as ye know that your labour is not 
in vain in the Lord, knowing that of the Lord 
ye shall receive the reward of inheritance, for 
you serve the Lord Christ." 

How Christ is made ours ; or by what means this 
or that man hath that benefit by him as to stand 
just before God now and in the day of judg- 
ment. 

1. I believe, we being sinful creatures in cur- 
selves, that no good thing done by us can pro- 
cure of God the imputation of the righteous- 
ness of Jesus Christ, but that the imputation 
thereof is an act of grace, a free gift without 
our deserving: "Being justified freel} r by his 
grace, through the redemption that is in Jesus 
Christ. He called us, and saved us with an 
holy calling ; not according to our works, but 
according to his own purpose and grace, which 
was given us in Christ Jesus." 

2. I believe also that the power of imputing 
righteousness resideth only in God by Christ : 
1. Sin being the transgression of the law. 2. 
The soul that hath sinned being his creature, 
and the righteousness also his, and his only ; 
even as David also describeth the blessedness 
of the man to whom God imputeth righteous- 
ness without works, saying, " Blessed are they 
whose iniquities are forgiven and whose sin is 
covered. Blessed is the man to whom the 
Lord will not impute sin." Hence, therefore, 
it is said again, "That men shall abundantly 
utter the memory of his great goodness and 
sing of his righteousness. For he saith to 
Moses, I will have mercy on whom I will have 
mercy, and I will have compassion on whom 
I will have compassion. So, then, it is not in 
him that willeth nor in him that runneth, but 
in God that showeth mercy." 

3. I believe that the offer of this righteous- 
ness, as tendered in the Gospel, is to be re- 
ceived by faith, we still in the very act of re- 
ceiving it judging ourselves sinners in our- 



selves. "O wretched man that I am! who 
shall deliver me from the body of this death? 
I thank God through Jesus Christ. Believe 
in the Lord Jesus Christ, and thou shalt be 
saved. The Gospel is preached in all nations 
for the obedience of faith. Being justified 
freely by his grace, through the redemption 
that is in Jesus Christ, whom God hath set 
forth to be a propitiation" (a sacrifice to ap- 
pease the displeasure of God) " through faith 
in his blood; to declare his righteousness for 
the remission of sins that are past, through the 
forbearance of God; to declare, I say, at this 
time, his righteousness, that he might be just 
and the justifier of him that believeth on 
Jesus. Be it known unto you, therefore, men 
and brethren, that through this man is 
preached unto you the forgiveness of sins, and 
by him all that believe are justified from all 
things from which they could not be justified 
by the law of Moses." 

4. I believe that this faith, as it respecteth 
the imputation of this righteousness for justi- 
fication before God, doth put forth itself in 
such acts as purely respect the offer of a gift. 
It receiveth, accepteth of, embraceth, or trust- 
eth to it. "As many as received him, to 
them he gave power to become the sons of 
God, even to them that believe on his name. 
This is a faithful saying, and worthy of all ac- 
ceptation, That Jesus Christ came into the 
world to save sinners, of whom I am chief. In 
whom ye also trusted, after that ye heard the 
word of truth, the Gospel of your salvation; 
in whom also, after that ye believed, ye were 
sealed with the Holy Spirit of promise." I 
believe, therefore, that as to my justification 
from the curse of the law I am, as I stand in 
myself, unworthy to receive, accept of, em- 
brace, and trust to the righteousness that is 
already provided by and wrapped up in the 
personal doings and sufferings of Christ, it be- 
ing faith in that, and that only, that can jus- 
tify a sinner in the sight of God. 

5. I believe that the faith that so doth is not 
to be found with any but those in whom the 
Spirit of God, by mighty power, doth work it ; 
all others, being fearful and incredulous, dare 
not venture their souls and eternity upon it. 
And hence it is called the faith that is wrought 
by the " exceeding great and mighty power of 
God," the faith "of the operation of God." 
And hence it is that others are said to be fear- 
ful, and so unbelieving. These, with other 
ungodly sinners, "must have their part in the 
lake of fire." 



A CONFESSION 

G. I believe that this faith is effectually 
wrought in none but those which, before the 
world, were appointed unto glory. "And as 
many as were ordained unto eternal life be- 
lieved, that he might make known the riches 
of his glory upon the vessels of mercy which 
he had before prepared unto glory. We give 
thanks unto God always for you all, making 
mention always of you in our prayers, remem- 
bering without ceasing your work of faith, 
and labour of love, and patience of hope in 
our Lord Jesus Christ in the sight of God; 
knowing, brethren beloved, your election of 
God." But of the rest he saith, " Ye believed 
not, because ye are not of my sheep, as I said," 
which latter words relate to the 16th verse, 
which respecteth the election of God. " There- 
fore they could not believe, because (Esaias 
said again) he hath blinded their eyes and 
hardened their hearts, that they should not 
see with their eyes nor understand with their 
heart, and I should heal them." 

Of Election. 

1. I believe that election is free and perma- 
nent, being founded in grace and the un- 
changeable will of God. "Even so, then, at 
this present time also there is a remnant ac- 
cording to the election of grace; and if by 
grace, then it is no more of works ; otherwise 
grace is no more grace. But if it be of works, 
then it is no more of grace, otherwise work is 
no more work. Nevertheless, the foundation 
of God standeth sure, having this seal. The 
Lord knoweth who are his. In whom also we 
have obtained an inheritance, being predesti- 
nated, according to the purpose of Him who 
worketh all things after the counsel of his own 
will." 

2. I believe that this decree, choice, or elec- 
tion was before the foundation of the world, 
and so before the elect themselves had being 
in themselves; for God, who quickeneth the 
dead, and calleth those things which be not as 
though they were, stays not for the being of 
things to determine his eternal purpose by; 
but having all things present to him, in his 
wisdom he made his choice before the world 
was. 

3. I believe that the decree of election is so 
far from making works in us foreseen the 
ground or cause of the choice that it con- 
taineth in the bowels of it not only the per- 
sons, but the graces that accompany their sal- 
vation. And hence it is said that "we are 
predestinated to be conformed to the image of 



OF MY FAITH. g '21 

his Son;" not because we are, but "that we 
should be, holy and without blame before him 
in love. For we are his workmanship, created 
in Christ Jesus unto good works, which God 
hath before ordained that we should walk in 
them. He blessed us according as he chose us 
in Christ." And hence it is again that the 
salvation and calling of which we are now 
made partakers is no other than what was 
given us in Christ Jesus before the world be- 
gan, according to his eternal jmrpose which he 
purposed in Christ Jesus our Lord. 

4. I believe that Christ Jesus is he in whom 
the elect are always considered, and that with- 
out him there is neither election, grace, nor 
salvation, "Having predestinated us to the 
adoption of children, by Jesus Christ, to him- 
self, according to the good pleasure of his will^ 
to the praise of the glory of his grace, wherein 
he hath made us accepted in the Beloved; in 
whom we have redemption through his blood, 
the forgiveness of sins, according to the riches 
of his grace. That in the dispensation of the 
fulness of time he might gather together in 
one all things in Christ, both which are in 
heaven and which are in earth, even in him. 
Neither is there salvation in any other; for 
there is none other name under heaven given 
among men whereby we must be saved." 

5. I believe that there is not any impedi- 
ment attending the elect of God that can hinder 
their conversion and eternal salvation. " More- 
over, whom he did predestinate, them he also 
called; and whom he called, them he also 
justified; and whom he justified, them he also 
glorified. What shall we say then to these 
things ? If God be for us, who can be against 
us ? Who shall lay anything to the charge of 
God's elect? It is God that justifieth ; who is 
he that condemneth ? &c. What, then ? Israel 
hath not obtained that which he seeketh for, 
but the elect hath obtained it, and the rest 
were blinded. For Israel hath not been for- 
saken, nor Judah of his God, of the Lord of 
hosts, though their land was filled with sin 
against the Holy One of Israel." When An- 
anias made intercession against Saul, saying, 
Lord, I have heard by many of this man how 
much evil he hath done to thy saints at Jeru- 
salem, and here he hath authority from the 
high priest to bind all that call upon thy name, 
what said God unto him? — "Go thy way, for 
he is a chosen vessel unto me to bear my name 
before the Gentiles and kings, and the chil- 
dren of Israel." 

6. I believe that no man can know his elec- 



822 



BUNYAN'S COMPLETE WORKS. 



tion but by his calling. The vessels of mercy 
which God afore prepared unto glory do thus 
claim a share therein : " Even us, say they, 
whom he hath called, not only of the Jews, 
but also of the Gentiles as he also saith in 
Hosea, "I will call them my people which 
were not my people, and her beloved which 
was not beloved." 

7. I believe, therefore, that election doth not 
forestall or prevent the means which are of 
God appointed to bring us to Christ, to grace, 
and to glory, but rather putteth a necessity 
upon the use and effect thereof, because they 
are chosen to be brought to heaven that way ; 
that is, by the faith of Jesus Christ, which is 
the end of effectual calling. " Wherefore the 
rather, brethren, give diligence to make your 
calling and election sure." 

Of Calling. 

1. I believe that to effectual calling the Holy 
Ghost must accompany the word of the Gospel, 
and that with mighty power: I mean that 
calling which of God is made to be the fruit 
of electing love. "Knowing," saith Paul to 
the Thessalonians, "brethren beloved, your 
election of God ; for our Gospel came not unto 
you in word only, but also in power, and in 
the Holy Ghost, and in much assurance," &c. 
Otherwise men will not, cannot, hear and 
turn. Samuel was called four times before he 
knew the voice of Him that spake from heaven. 
It is said of them in Hosea that, as the proph- 
ets called them, so they went from them ; and 
instead of turning to them, "sacrificed to 
Baalim and burnt incense to graven images." 
The reason is, because men by nature are not 
only dead in sins, " but enemies in their minds, 
by reason of wicked works." The call then is, 
" Awake, thou that sleepest, and arise from the 
dead, and Christ shall give thee light." Un- 
derstand, therefore, that effectual calling is 
like that word of Christ that raised Lazarus 
from the dead — a word attended with an arm 
that was omnipotent: "Lazarus, come forth." 
It was a word to the dead ; but not only so, it 
was a word for the dead — a word that raised 
him from the dead ; a word that outwent all 
opposition, and that brought him forth from 
the grave, though bound hand and foot therein. 
And hence it is that calling is sometimes ex- 
pressed by quickening, awakening, illumi- 
nating, or bringing them forth of darkness to 
light, that amazeth and astonisheth them. 
For as it is a strange thing for a man that lay 
long dead, or never saw the light with his 



eyes, to be raised out of the grave, or to be 
made to see that which he could not so much 
as once think of before, so it is with effectual 
calling. Hence it is that Paul, when called, 
stood "trembling and was astonished,' 7 and 
that Peter saith, "He hath called us out of 
darkness into his marvellous light." In effect- 
ual calling the voice of God is heard and the 
gates of heaven are opened. When God called 
Abraham he appeared to him in glory. That 
of Ananias to Saul is experienced but by few : 
" The God of our fathers hath chosen thee," 
saith he, "that thou shouldst know his will 
and see that just One, and shouldst hear the 
voice of his mouth." True, Saul's call was out 
of the ordinary way, but yet, as the matter and 
truth of the work, it was no other than all the 
chosen have — viz. : 

1st. An effectual awakening about the evil 
of sin, and especially of unbelief. And there- 
fore when the Lord God called Adam he also 
made unto him an effectual discovery of sin, 
insomuch that he stripped him of all his right- 
eousness. Thus he also served the jailer. Yea, 
it is such an awakening as by it he sees he was 
without Christ, without hope, and a stranger 
to the commonwealth of Israel, and without 
God in the world. Oh the dread and amaze- 
ment that the guilt of sin brings with it when 
it is revealed by the God of heaven ! And like 
to it is the sight of mercy when it pleaseth 
God, "who calleth us by his grace, to reveal 
his Son in us." 

2dly. In effectual calling there are great 
awakenings about the world to come and the 
glory of unseen things. The resurrection of 
the dead and eternal judgment, the salvation 
that God hath prepared for them that love 
him, with the blessedness that will attend us 
and be upon us at the coming of our Lord 
Jesus Christ, are great things in the soul that is 
under the awakening calls of God. And hence 
we are said to be " called to glory, to the ob- 
taining of the glory of our Lord Jesus Christ." 

3dly. In effectual calling there is also a 
sanctifying virtue; and hence we are said to 
be called Avith an holy calling, with an heav- 
enly calling, called to glory and virtue. "But 
ye are a chosen generation, a royal priesthood, 
a holy nation, a peculiar people, that ye should 
show forth the praises of Him who hath called 
you out of darkness into marvellous light." 
Yea, effectual calling hath annexed to it, as its 
inseparable companion, the promise of thorough 
sanctification : " Faithful is He that hath called 
you, who also will do it." 



A CONFESSION 

2. I believe that effectual calling doth there- 
fore produce — 

1st. Faith ; and therefore it is said that faith 
conieth by hearing — by hearing the word that 
calleth us unto the grace of Christ. For by 
the word that calleth us is Jesus Christ held 
forth to us, and offered to be our righteousness. 
And therefore the apostle saith again, that 
"God hath called us unto the fellowship of 
his Son Jesus Christ ; that is, to be made par- 
takers of the riches of grace and the right- 
eousness that is in him." 

2dly. It produceth hope, it giveth a ground 
to hope ; and therefore hope is said to be the 
" hope of our calling." And again, " Even as 
ye are called in one hope of your calling." 
Now the godly wise know whoso misseth of 
effectual calling misseth of eternal life, because 
God justifieth none but them whom he calleth, 
and glorifies none but those whom he justifies; 
and therefore it is that Peter said before, 
" Make your calling, and (so) your election 
sure." Make it sure ; that is, prove your call- 
ing right by the word of God, for whoso stag- 
gereth at the certainty of his calling cannot 
comfortably hope for a share in eternal life. 
" Remember the word unto thy servant where- 
on thou hast caused me to hope. My soul 
fainted for thy salvation, but I hope in thy 
word." 

3dly. It produceth repentance. For when a 
man hath heaven and hell before his eyes, (as 
he will have if he be under the power of effect- 
ual calling,) or when a man hath a revelation 
of the mercy and justice of God, with an heart- 
drawing invitation to lay hold on the tender 
forgiveness of sins, and being made also to be- 
hold the goodly beauty of holiness, it must 
needs be that repentance appears, and puts 
forth itself unto self-revenging acts for all its 
wickedness which in the days of ignorance it 
delighted in. And hence is that saying, "I 
came not to call the righteous, but sinners to 
repentance." For the effecting of which the 
preaching of the word of the kingdom is most 
proper. " Repent, for the kingdom of God is 
at hand." 

1. Repentance is a turning the heart to God 
in Christ — a turning of it from sin, and the 
devil, and darkness to the goodness, and grace, 
and holiness that is in him. Wherefore they 
that of old are said to repent, are said to loathe 
and abhor themselves for all their abomina- 
tions. "I abhor myself," said Job, "and re- 
pent in dust and ashes." 

2. Godly repentance doth not only affect the 



OF 31 Y FAITH. $23 

soul with the loathsome nature of sin that is 
past, but filleth the heart with godly hatred of 
sins that yet may come. When Moses feared 
that through his being overburdened with the 
care of the children of Israel some unruly or 
sinful passions might show themselves in him, 
what saith he? — "I beseech thee kill me out 
of hand if I have found grace in thy sight, 
and let me not see my wretchedness." 

3. See also how that which Paul calleth godly 
repentance wrought in the upright Corinthians : 
"Behold, (saith he,) this selfsame thing that 
ye sorrowed after a godly sort, what careful- 
ness it wrought in you ; what clearing of your- 
selves; yea, what fear; yea, what vehement 
desire ; yea, what zeal ; yea, what revenge. In 
all things ye have approved yourselves to be 
clear in this matter." 

4. It produceth also love; wherefore Paul, 
when he had put the Church in remembrance 
that they were called of God, adds that con- 
cerning brotherly love they had no need that 
he should write unto them. As who should 
say, If God be so kind to us to forgive us our 
sins, to save our souls, and to give us the king- 
dom of heaven, let these be motives, beyond 
all other, to provoke us to love again. Farther, 
if we that are thus beloved of God are made 
members of one man's body, all partakers of 
his grace, clothed all with his glorious right- 
eousness, and are together appointed to be the 
children of the next world, why should we not 
love one another? " Beloved, if God so loved 
us, we ought also to love one another." And 
truly so we shall if the true grace of God be 
upon us, because we also see them to be the 
called of Jesus. Travellers that are of the 
same country love and take pleasure one in 
another when they meet in a strange land. 
Why, we sojourn here in a strange country 
with them that are heirs together with us of 
the promised kingdom and glory. Now, as I 
said, this holy love worketh by love. Mark, 
love in God and Christ, when discovered, con- 
strain eth us to love. 

The name, therefore, and word, and truth of 
God in Christ, together with the sincerity of 
grace, of faith and holiness in us, are the de- 
lightful objects of this love. For itembraceth 
with delight and complacency but as it dis- 
cerneth the image of God and of Christ in the 
soul, his presence in the ministry, and a suit- 
ableness in our worship to the word and mind 
of Christ. 

Love also hath a blessed faculty and heav- 
enly in bearing and suffering afflictions, putting 



824 



BUNYAN'S COMPLETE WORKS. 



up with wrongs, overlooking the infirmities of 
the brethren, and in serving in all Christian 
offices the necessities of the saints. " Charity 
sufFereth long and is kind; charity envieth 
not; charity vaunteth not itself, is not puffed 
up, doth not behave itself unseemly, seeketh 
not her own, is not easily provoked, thinketh 
no evil, rejoiceth not in iniquity, but rejoiceth 
in the truth ; beareth all things, believeth all 
things, hopeth all things, endureth all things; 
charity never faileth." In a word, it designeth 
a holy conversation in this world, that God, 
and Christ, and the word of Christ may be 
glorified thereby. 

Of the Scriptures. 
Touching which word of God I thus believe 
and confess : 

1. That all the Holy Scriptures are the words 
of God. " All Scripture is given by inspira- 
tion of God. For the prophecy of the Scrip- 
ture came not in old time by the will of man, 
but holy men of God spake as they were moved 
by the Holy Ghost." 

2. I believe that the Holy Scriptures, of 
themselves, without the addition of human 
inventions, are able to make the man of God 
perfect in all things, and thoroughly to furnish 
him unto all good works. They are able to 
make thee wise unto salvation through faith 
in Jesus Christ, and to instruct thee in all 
other things that either respect the worship of 
God or thy walking before all men. 

3. I believe the great end why God commit- 
ted the Scriptures to writing was, that we 
might be instructed to Christ, taught how to 
believe, encouraged to patience and hope for 
the grace that is to be brought unto us at the 
revelation of Jesus Christ ; also that we might 
understand what is sin, and how to. avoid the 
commission thereof. " Concerning the works 
of men, (said David,) by the word of thy lips 
I have kept me from the paths of the de- 
stroyer. Through thy precepts I get under- 
standing, therefore I hate every false way. I 
have hid thy word in my heart, that I might 
not sin against thee." 

4. I believe that they cannot be broken, but 
will certainly be fulfilled in all the prophecies, 
threaten ings, and promises, either to the salva- 
tion or damnation of men. They are like that 
flying roll that will go over all the earth to cut 
off and curse. In them is contained also the 
blessing; they preach to us also the way of 



salvation. "Take heed, therefore, lest that 
come upon you which is written in the proph- 
ets: Behold, ye despisers, and wonder and 
perish. For I work a work in your days — a 
work which you shall in nowise believe, though 
a man declare it unto you." 

5. I believe Jesus Christ, by the word of the 
Scriptures, will judge all men at the day of 
doom, for that is the book of the law of the 
Lord according to Paul's Gospel. 

6. I believe that this God made the world 
and all things that are therein. " For in six 
days the Lord made heaven and earth, the sea, 
and all that in them is ; " also, that after the 
time of the making thereof he disposed of it 
to the children of men, with a reserve thereof 
for the children of God that should in all ages 
be born thereunto. When the Most High di- 
vided to the nations their inheritance, when 
he separated the sons of Adam, he set the 
bounds of the people according to the number 
of the children of Israel ; for, as " he made of 
one blood all nations of men for to dwell upon 
the face of the earth, so he hath determined 
the times before appointed and the bounds of 
their habitation." 

Of Magistracy. 
I believe that magistracy is God's ordinance, 
which he hath appointed for the government 
of the whole world, and that it is a judgment 
of God to be without those ministers of God 
which he hath ordained to put wickedness to 
shame. "Whosoever, therefore, resisteth the 
power, resisteth the ordinance of God; and 
they that resist shall receive to themselves 
damnation. For rulers are not a terror to good 
works, but to the evil. Wilt thou not then be 
afraid of the power? Do that which is good, 
and thou shalt have praise of the same ; for he 
is the minister of God to thee for good. But 
if thou do that which is evil, be afraid, for he 
beareth not the sword in vain ; for he is the 
minister of God, a revenger, to execute wrath 
upon him that doth evil. Wherefore ye must 
needs be subject, not only for wrath, but also for 
conscience' sake. For this cause pay ye tribute 
also, for they are God's ministers attending 
continually unto this very thing." Many are 
the mercies we receive by a well-qualified 
magistrate; and if any shall at any time be 
otherwise inclined, let us show our Christianity 
in a patient suffering for well-doing what it 
shall please God to inflict by them. 



A REASON OF MY PRACTICE IN WORSHIP. 



825 



A REASON OF MY PRACTICE IN WORSHIP. 



Having thus made confession of my faith, I 
now come to show you my practice in worship, 
with the reasons thereof; the which I shall 
have occasion to touch under two distinct heads : 

1. With whom I dare not hold communion ; 

2. With whom I dare. 

Only, first, note that hy the word communion 
I mean fellowship in the things of the king- 
dom of Christ, or that which is commonly 
called church communion, the communion of 
saints ; for in civil affairs and in things of this 
world that are honest I am not altogether tied 
up from the fornicators thereof ; wherefore in 
my following discourse understand me in the 
first sense. 

Now, then, I dare not have communion with 
them that profess not faith and holiness, or 
that are not visible saints by calling ; but note 
that by this assertion I meddle not with the 
elect but as he is a visible saint by calling, 
neither do I exclude the secret hypocrite if he 
be hid from me by visible saintship. Where- 
fore I dare not have communion with men 
from a single supposition that they may be 
elect, neither dare I exclude the other from a 
single supposing that he may be a secret hypo- 
crite. I meddle not here with these things ; I 
only exclude him that is not a visible saint ; 
now he that, is visibly or openly profane can- 
not be then a visible saint, for he that is a 
visible saint must profess faith and repentance, 
and consequently holiness of life; and with 
none else dare I communicate. 

First. Because God himself hath so strictly 
put the difference, both by word and deed ; for 
from the beginning he did not only put a 
difference between the seed of the woman and 
the children of the wicked, only the instinct 
of grace and change of the mind as his own, 
but did cast out from his presence the father 
of all the ungodly, even cursed Cain, when he 
showed himself openly profane, and banished 
him to go into the land of the runagate or 
vagabond, where from God's face and the 
privileges of the communion of saints he was 
ever afterward hid. 

Besides, when after this, through the policy 
of Satan, the children of Cain and the seed of 
Seth did commix themselves in worship, and 
by that means had corrupted the way of God, 
what followed but first God judged it wicked- 
ness, raised up Noah to preach against it ; and, 



after that, because they would not be re- 
claimed, he brought the Flood upon the whole 
world of these ungodly, and saved only Noah 
alive and his, because he had kept himself 
righteous. 

Here I could enlarge abundantly, and add 
many more instances of a like nature, but I 
am here only for a touch upon things. 

Secondly. Because it is so often commanded 
in the Scriptures that all the congregation 
should be holy. " I am the Lord your God ; 
ye shall therefore sanctify yourselves, and ye 
shall be holy, for I am holy. Ye shall be holy, 
for I the Lord your God am holy. Sanctify 
yourselves, therefore, and be ye holy, for I am 
the Lord your God." Besides— 1. The gates 
of the temple were to be shut against all other. 
" Open ye the gates, that the righteous nation 
that keepeth the truth may enter in — this 
gate of the Lord into which the righteous shall 
enter. Thus saith the Lord, No stranger, un- 
circumcised in heart or uncircumcised in flesh, 
shall enter into my sanctuary, of any stranger 
which is amongst the children of Israel." 2. 
Because the things of worship are holy. "Be 
ye holy that bear the vessels of the Lord." 
3. Because all the limits and bounds of com- 
munion are holy. " This is the law of the 
house upon the top of the mountain: the 
whole limit thereof shall be most holy; be- 
hold, this is the law of the house." 

Thirdly. I dare not have communion with 
them, because the example of the New Testa- 
ment churches before us have been a commu- 
nity of visible saints. Paul to the Eoraans 
writes thus : " To all that are at Rome beloved 
of God, called to be saints ;" and to the rest 
of the churches thus : " Unto the Church of 
God which is at Corinth, to them that are 
sanctified in Christ Jesus, called to be saints. 
To the saints that are at Ephesus, and to the 
faithful in Christ Jesus. To all the saints that 
are at Philippi, with the bishops and deacons. 
To the saints and faithful brethren which are 
at Colosse. To the Church of the Thessalo- 
nians, which is in God the Father and in our 
Lord Jesus Christ," &c. Thus you see under 
what denomination those persons went of old 
who were counted worthy to be members of a 
visible Church of Christ. Besides, the mem- 
bers of such churches go under such characters 
as these: 



826 



BUNYAN'S COMPLETE WORKS. 



1. The called of Christ Jesus. Rom. i. 6. 

2. Men that have drank into the Spirit of 
Jesus Christ. 1 Cor. vii. 13. 

3. Persons in whom was God the Father. 
Eph. iv. 6. 

4. They were all made partakers of the joy 
of the Gospel. Phil. i. 7. 

5. Persons that were circumcised inwardly. 
Col. ii. 11. 

6. Persons that turned from idols to serve 
the living and true God. 1 Thess. i. 4. 

7. Those that were the body of Christ and 
members in particular; that is, those that 
were visibly such, because they made profes- 
sion of faith, of holiness, of repentance, of 
love to Christ, and of self-denial at their re- 
ceiving into fellowship. 

Fourthly. I dare not hold communion with 
the open profane. 

1. Because it is promised to the Church 
that she shall dwell by herself; that is, as she 
is a Church and spiritual. " Lo, the people 
shall dwell alone, and shall not be reckoned 
among the nations." Num. xxiii. 9. 

2. Because this is their privilege : " But ye 
are a chosen generation, a royal priesthood, an 
holy nation, a peculiar people, that ye should 
show forth the praises of Him who hath 
called you out of darkness into marvellous 
light." 1 Pet. i. 9, 10. 

3. Because this is the fruit of the death of 
Christ, who gave himself for us, that he might 
redeem us from all iniquity and purify unto 
himself a peculiar people, zealous of good 
works. 

4. Because this is the commandment : "Save 
yourselves from the untoward generation." 
Acts ii. 40. 

5. Because with such it is not possible we 
should have true and spiritual communion. 
"Be not unequally yoked together with unbe- 
lievers, for what fellowship hath righteousness 
with unrighteousness? and what communion 
hath light with darkness? and what concord 
hath Christ with Belial? or what part hath he 
that believeth with an infidel? or what agree- 
ment hath the temple of God with idols ? For 
ye are the temple of the living God ; as God 
hath said, I will dwell in them and walk in 
them, and I will be their God and they shall 
be my people. Wherefore come out from 
among them and be ye separate, saith the 
Lord, and touch not the unclean thing ; and 
I will receive you and will be a father unto 
you, saith the Lord Almighty." 



Fifthly. I dare not hold communion with 
the open profane — 

1. Because this would be ploughing with an 
ox and an ass together. Heavenly persons 
suit best for communion in heavenly matters. 
Deut. xxii. 10. 

2. It subjecteth not the nature of our dis- 
cipline, which is not forced, but free, in a pro- 
fessed subjection to the will and command- 
ment of Christ, others being excluded by 
God's own prohibition. Lev. i. 3 ; Rom. vi. 
17; 2 Cor. viii. 12; ix. 7, 13; viii. 5. 

Paul also, when he exhorteth Timothy to 
follow after righteousness, faith, charity, peace, 
&c, which are the bowels of church commu- 
nion, he saith, " Do it with those that call on 
the name of the Lord out of a pure heart." 

Sixthly. In a word, to hold communion with 
the open profane is most pernicious and de- 
structive. 

1. It was the wicked multitude that fell 
a-lusting and that tempted Christ in the 
desert. Num. xi. 4. 

2. It was the profane heathen of whom 
Israel learned to worship idols. They were 
mingled among the heathen, and learned 
their works and served their idols, which 
were a snare to them. 

3. It is the mingled people that God hath 
threatened to plague with those deadly pun- 
ishments of his with which he hath threat- 
ened to punish Babylon itself, saying, " When 
a sword is upon her liars, her mighty, her 
chariots and treasures, a sword ajso shall be 
upon her mingled people that are in the midst 
of her." 

And no marvel ; for — 

1. Mixed communion polluteth the ordi- 
nances of God. " Say to the rebels, saith the 
Lord God, Let it suffice you of all your abom- 
inations that you have brought into my sanc- 
tuary strangers, uncircumcised in heart and 
uncircumcised in flesh, to be in my sanctuary 
to pollute it, even my house, when ye offered 
my bread and the fat and the blood ; and they 
have broken my covenant because of all their 
abominations." 

2. It violateth the law : " Her priests have 
violated my law and profaned my holy things. 
(How?) They have put no difference be- 
tween the holy and profane, neither have they 
showed difference between the unclean and 
the clean." 

3. It profaneth the holiness of God : " Judah 
hath dealt treacherously, and an abomination 



A REASON OF MY PRACTICE IN WORSHIP. 



827 



is committed in Israel and Jerusalem ; for 
Judali hath profaned the holiness of the Lord 
which he loved, and hath married the daugh- 
ter of a strange god." 

4. It defileth the truly gracious : " Know ye 
not that a little leaven leaveneth the whole 
lump? Look diligently, therefore, lest any 
root of bitterness, springing up, trouble you, 
and thereby many be defiled." 

Lastly. To conclude, as I said before, it pro- 
voketh God to punish with severe judgments, 
and therefore heed well. 

1. As I said before, the drowning of the 
whole world was occasioned by the sons of 
God commixing themselves with the daugh- 
ters of men, and the corruption of worship 
that followed thereupon. 

2. He sent a plague upon the children of 
Israel for joining themselves unto the people 
of Moab, and for following their abominations 
in worship. And let no man think that now 
I have altered the state of the question, for it 
is all one with the Church to communicate 
with the profane and to sacrifice and offer 
their gifts to the devil. The reason is, be- 
cause such have by their sin forsaken the 
protection of Heaven, and are given up to 
their own heart-lusts, and left to be over- 
come of the wicked, to whom they have joined 
themselves. 

"Join not yourselves (saith God) to the 
wicked, neither in religion nor marriages ; for 
they will turn away thy sons from following 
me, that they may serve other gods ; so will the 
anger of the Lord be kindled against you and 
destroy thee suddenly." Did not Solomon, 
king of Israel, sin by these things? yet among 
many nations was there no king like him who 
was beloved of his God. 

Hear how Paul handleth the point : " This 
I say, (saith he,) that the things which the 
Gentiles (or open profane) sacrifice, they sacri- 
fice to devils and not to God; and I would 
not that you should have fellowship with 
devils. Ye cannot drink of the cup of the 
Lord and the cup of devils ; ye cannot be 
partakers of the table of the Lord and of the 
table of devils. Do we provoke the Lord to 
jealousy? Are we stronger than he ?" Icon- 
elude that therefore it is an evil and a danger- 
ous thing to hold church communion with the 
open profane and ungodly. It polluteth his 
ordinances, it violateth his law, it profaneth 
his holiness, it defileth his people, and pro- 
voketh the Lord to severe and terrible judg- 
ments. 



Objection. But we can prove in all ages 
there have been the open and profane in the 
Church of God. 

Answer. In many ages indeed it hath been 
so ; but mark, they appeared not such when 
first they were received into communion, 
neither were they, with God's liking, as such 
to be retained among them, but in order to 
their admonition, repentance, and amendment 
of life; of which if they failed God presently 
threatened the Church, and either cut them 
off from the Church, as he did idolaters, for- 
nicators, murmurers, tempters, sabbath-break- 
ers, with Korah, Dathan, Achan, and others, 
or else cut off them, with the Church and all, 
as he served the ten tribes at one time and the 
two tribes at another. "My God shall cast 
them away, because they did not hearken to 
him, and they shall be wanderers among the 
nations." 

Many have pleaded for the profane that 
they should abide in the Church of God, but 
such have not considered that God's wrath at 
all times hath, with great indignation, been 
showed against such offenders and their con- 
ceits. Indeed, they like not to plead for them 
under that notion, but rather as Korah and 
his company, "All the congregation is holy, 
every one of them." Num. xvi. 3. But it 
maketh no matter by what name they are 
called if by their deeds they show themselves 
openly wicked, for names and notions sanctify 
not the heart and nature; they make not vir- 
tues of vices, neither can it save such advo- 
cates from the heavy curse both of God and 
men. "The righteous men, they shall judge 
them after the manner of adulteresses, and 
after the manner of women that shed blood ; 
because they are adulteresses and blood is in 
their hands." 

Thus have I showed you with whom I dare 
not have communion, and now to show you 
with whom I dare. But in order thereto I 
desire you first to take notice that, touching 
shadowish or figurative ordinances, I believe 
that Christ hath ordained but two in his 
Church — viz., water baptism and the supper 
of the Lord, both which are of excellent use 
to the Church in this world, they being to us 
representations of the death and resurrection 
of Christ, and are, as God shall make them, 
helps to our faith therein. But I count them 
not the fundamentals of our Christianity, nor 
grounds of rule to communion with saints. 
Servants they are, and our mystical ministers 
to teach and instruct us in the most weighty 



828 



BUNYAN'S COMPLETE WORKS. 



matters of the kingdom of God. I therefore 
here declare my reverent esteem of them, yet 
dare not remove them, as some do, from the 
place and end where by God they are set and 
appointed, nor ascribe unto them more than 
they were ordered to have in their first and 
primitive institution. It is possible to commit 
idolatry even with God's own appointments. 
But I pass this, and come to the thing 
propounded. 

Secondly, then. I dare have communion, 
church communion, with those that are visible 
saints by calling, with those that by the word 
of the Gospel have been brought over to faith 
and holiness. And it maketh no matter to me 
what their life was heretofore " if they now be 
washed, if they be sanctified, if they be justified 
in the name of our Lord Jesus Christ and by 
the Spirit of our God." Now, in order to the 
discovery of this faith and holiness, and so to 
fellowship in church communion, I hold it re- 
quisite that a faithful relation be made thereof 
by the party thus to be received, yea, if need 
be, by witnesses also, for the satisfaction of the 
Church, that she may receive in faith and 
judgment such as best shall suit her holy pro- 
fession. Observe it, these texts do respect ex- 
traordinary officers, and yet see that, in order 
to their reception by the Church, there was 
made to them a faithful relation of the faith 
and holiness of these very persons ; for no man 
may intrude himself upon, or thrust himself 
upon, or thrust himself into, a Church of Christ 
without the Church have first the knowledge 
and liking of the person to be received; if 
otherwise, there is a door opened for all the 
heretics in the world ; yea, for devils also, if 
they appear in human shapes. But Paul shows 
you the manner of receiving by pleading (after 
some disgrace thrown upon him by false apos- 
tles) for his own admission of his companions: 
"Receive us, (saith he,) we have wronged no 
man ; we have defrauded no man ; we have 
corrupted no man." And so concerning Tim- 
othy : "If Timothy come, (saith he,) see that 
he may be with you without fear; for he 
worketh the work of the Lord, as I also do." 
Also when Paul supposed that Titus might be 
suspected by some, see how he pleads for him : 
" If any do inquire of Titus, he is my partner 
and fellow-helper concerning you; or our 
brethren be inquired of, they are the messen- 
gers of the churches and the glory of Christ." 
Phebe also, when she was to be received by 
the Church at Home, see how he speaketh in 
her behalf: "I commend unto you Phebe our 



sister, which is a servant of the Church which 
is at Cenchrea, that ye receive her in the Lord, 
as becometh saints ; and that ye assist her in 
whatsoever business she hath need of you ; for 
she hath been a succourer of many and of my- 
self also." Yea, when the apostles and 
brethren sent their epistles from Jerusalem to 
Antioch, under what characters do those go 
that were the messengers to them ? — "It seemed 
good unto the Holy Ghost and to us to send 
chosen men unto you, with our beloved Bar- 
nabas and Saul— men that have hazarded their 
lives for the name of our Lord Jesus Christ," 
&c. Now, though the occasion upon which 
these commendations were written were not 
simply or only in order to church relation, but 
also for other causes, yet, because the persons 
concerned were of the churches to be received 
as faithful, and such who would partake of 
church privileges with them, they have there- 
fore their faith and faithfulness related to the 
churches as those that were particularly em- 
bodied there. Besides, Timothy and Titus, 
being extraordinary officers, stood as members 
and officers in every Church where they were 
received. Likewise Barnabas and Saul, Judas 
and Silas abode as members and officers where 
they were sent. It was requisite, therefore, 
that the letters of recommendation should be 
in substance the same with that relation that 
ought to be made to the Church by or for the 
person that is to be embodied there. But to 
return ; I dare have communion, church com- 
munion, with those that are visible saints by 
calling. 

Question. But by what rule would you re- 
ceive them into fellowship with yourselves ? 

Answer. Even by a discovery of their faith 
and holiness, and their declaration of willing- 
ness to subject themselves to the laws and gov- 
ernment of Christ in his Church. 

Question. But do you not count that by 
water baptism, and not otherwise, that being 
the initiating and entering ordinance, they 
ought to be received into fellowship ? 

Answer. No. But tarry and take my sense 
with my word; for herein lies the mistake, to 
think that because in time past baptism was 
administered upon conversion, that therefore 
it is the initiating and entering ordinance into 
church communion, when by the word no such 
thing is testified of it. Besides, that it is not 
so will be manifest if we consider the nature 
and power of such an ordinance. That ordi- 
nance, then, that is the initiating or entering 
ordinance, as before, doth give to them that 



A REASON OF MY PRACTICE IN WORSHIP. 



829 



partake thereof a right to, and a being of 
membership with, that particular church by 
which it is administered ; I say, a right to and 
a being of membership without the addition 
of another church act. This is evident by the 
law of circumcision, which was the initiating 
law of old ; for by the administration of that 
very ordinance the partaker thereof was forth- 
with a member of that congregation, without 
the addition of another church act. Gen. xvii. 
This is declared in the first institution, and 
therefore it is called the token of the covenant, 
the token or sign of righteousness, of Abra- 
ham's faith, and of the visible membership of 
those that joined themselves to the Church 
with him — the very inlet into church commu- 
nion that gave a being of membership among 
them. And thus Moses himself expounds it : 
" Every man-servant (saith he) that is bought 
with money, when thou hast circumcised him, 
he shall eat of the passover;" without the ad- 
dition of another church act to empower him 
thereunto, his circumcision hath already given 
him a being there, and so a right to and priv- 
ilege in church relation. " A foreigner and a 
hired servant shall not eat thereof/' because 
not circumcised; " but when a stranger that so- 
journeth with thee will keep the passover to 
the Lord, let all his males be circumcised, and 
then let him come near and keep it," for then 
he is one of the Church ; " and he shall be as 
one born in the land; for no uncircumcised 
person shall eat thereof." Ex. xii. 43-50. 
Neither could any other thing, according to 
the law of circumcision, give the devoutest 
person that hath breathed a being of member- 
ship with them : " He that is born in thy house 
and he that is bought with thy money must 
needs be circumcised; and the uncircumcised 
man-child, whose flesh of his foreskin is not 
circumcised, that soul shall be cut off from his 
people." 

Note, then, that that which is the initiating 
ordinance admitteth none into church com- 
munion but those that first partake thereof. 
The angel sought to kill Moses himself for 
attempting to make his child a member with- 
out it. Note, again, that as it admitteth. of 
none to membership without it, so, as I said, 
the very act of circumcising them, without the 
addition of another church act, gave them a 
being of membership with that very Church 
by whom they were circumcised. But none 
of this can be said of baptism. First. There 
is none debarred nor threatened to be cut off 
from the Church if they be not first baptized. 



Secondly. Neither doth it give to the person 
baptized a being of membership with this or 
that Church by whose members he hath been 
baptized. John gathered no particular Church, 
yet was he the first and great baptizer with 
water. He preached Christ to come, and bap- 
tized with the baptism of repentance, and left 
his disciples to be gathered by him : " And to 
him shall the gathering of the people be." 
Besides, after Christ's ascension, Philip bap- 
tized the eunuch, but made him by that no 
member of any particular Church. We only 
read that Philip was caught away from him, 
and that the eunuch saw him no more, but 
went on his way rejoicing to his master and 
country of Ethiopia. Neither was Cornelius 
made a member of the Church at Jerusalem 
by his being baptized at Peter's command at 
Csesarea. Neither were they that were con- 
verted at Antioch by them that were scattered 
from the Church at Jerusalem, by their bap- 
tism, if they were baptized at all, joined to the 
Church at Jerusalem. No, they were after 
gathered and embodied among themselves by 
other church acts. What shall I say ? Into 
what particular Church was Lydia baptized by 
Paul or those first converts at Philippi? Yea, 
even in the 2d of the Acts baptizing and adding 
to the Church appear to be acts distinct ; but 
if baptism were the initiating ordinance, then 
was he that we baptized made a member, made 
a member of a particular Church, by the very 
act of water baptism. Neither ought any, by 
God's ordinance, to have baptized any but with 
respect to the admitting them by that act to a 
being of membership of this particular Church. 
For if it be the initiating ordinance, it entereth 
them into the Church. What Church ? Into 
a visible Church. Now there is no Church 
visible but that which is particular, the uni- 
versal being utterly invisible and known to 
none but God. The person, then, that is bap- 
tized stands by that a member of no Church at 
all, neither of the visible nor yet of the invis- 
ible. A visible saint he is, but not made so 
by baptism; for he must be a visible saint 
before, else he ought not to be baptized. 

Take it again. Baptism makes thee no mem- 
ber of the Church, neither particular nor uni- 
versal; neither doth it make thee a visible 
saint; it therefore gives thee neither right to 
nor being of membership at all. 

Question. But why, then, were they bap- 
tized? 

Answer. That their own faith by that figure 
might be strengthened in the death and resur- 



830 



BUNYAN'S COMPLETE WORKS. 



rection of Christ, and that themselves might 
see that they have professed themselves dead 
and buried, and risen with him to newness of 
life. It did not seal to the Church that they 
were so, (their satisfaction as to that arose 
from better arguments,) but taught the party 
himself that he ought so to be. Farther, it 
confirmed to his own conscience the forgive- 
ness of sins if by unfeigned faith he laid hold 
upon Jesus Christ. 

Now, then, if baptism be not the initiating 
ordinance, we must seek for entering some 
other way, by some other appointment of 
Christ, unless we will say that, without rule, 
without order, and without an appointment of 
Christ, we may enter into his visible kingdom. 
The Church under the law had their initiating 
and entering ordinance; it must not therefore 
be, unless we should think that Moses was 
more punctual and exact than Christ, but that 
also our Lord hath his entering appointment. 
Now, that which by Christ is made the door 
of entrance into the Church, by that we may 
doubtless enter; and, seeing baptism is not 
that ordinance, we ought not to seek to enter 
thereby, but may with good conscience enter 
without it. 

Question. But by what rule, then, would you 
gather persons into church communion? 

Answer. Even by that rule by which they 
are discovered to the Church to be visible 
saints and willing to be gathered into their 
body and fellowship. By that word of God, 
therefore, by which their faith, experience, 
and conversation (being examined) is found 
good ; by that the Church should receive them 
into fellowship with them. Mark, not as they 
practise things that are circumstantial, but as 
their faith is commended by a word of faith 
and their conversation by a moral precept. 
Wherefore that is observable that after Paul 
had declared himself sound of faith he falls 
down to the body of the law: "Keceive us, 
(saith he ;) we have wronged no man, we have 
corrupted no man, we have defrauded no man." 
He saith not, " I am baptized, but I have 
wronged no man," &c. And if churches, after 
the confession of faith, made more use of the 
ten commandments to judge of the fitness of 
persons by, they might not exceed, by this 
seeming strictness, Christian tenderness to- 
wards them they receive to communion. 

I will say, therefore, that by the word of 
faith and of good works, moral duties Gospel- 
ized, we ought to judge of the fitness of mem- 
bers by — by which we ought also to receive 



them to fellowship: "For he that in these 
things proveth sound," he hath the antitype 
of circumcision, which was before the entering 
ordinance. "For he is not a Jew which is 
one outwardly, neither is that circumcision 
which is outwardly in the flesh ; but he is a 
Jew which is one inwardly, and circumcision 
is that of the heart, in the spirit, whose praise 
is not of men, but of God." 

Now, a confession of this by word and life 
makes this inward circumcision visible. When 
you know him therefore to be thus circum- 
cised, you ought to admit him to the Lord's 
passover ; he, if any, hath a share, not only in 
church communion, but a visible right to the 
kingdom of heaven. 

Again, "For the kingdom of God (or our 
service to Christ) consisteth not in meats nor 
in drinks, but in righteousness, peace, and joy 
in the Holy Ghost; and he that in these things 
serveth Christ is accepted of God and ap- 
proved of men." By which word righteoumess 
he meaneth, as James doth, the royal law, the 
perfect law, which is the moral precept evan- 
gelized or delivered to us by the hand of 
Christ. James ii. 8, 9. The law was given 
twice at Sinai ; the last time it was given with 
a proclamation of grace and mercy of God 
and of the pardon of sins going before. Ex. 
xix.; xxxiv. 1-10. The second giving is 
here intended, for so it cometh after faith, 
which first receiveth the proclamation of for- 
giveness. Hence we are said to do this right- 
eousness in the joy and peace of the Holy 
Ghost. Now, he that in these things serveth 
Christ is accepted of God and approved of 
men. For who is he that can justly find 
fault with him that fulfilleth the royal law 
from a principle of faith and love? "If ye 
fulfil the royal law according to the Scrip- 
tures, Thou shalt love thy neighbour as thy- 
self, ye do well," ye are approved of men. 
Again, he that hath loved another hath ful- 
filled the law, for love is the fulfilling of the 
law. He, then, that serveth Christ according 
the royal law, from faith and love going before, 
he is a fit person for church communion. God 
accepteth him, men approve him. Now, that 
the royal law is the moral precept read the 
place in James ii. 8, 9, 10, 11, 12. It is also 
called the "law of liberty," because the bond- 
age is taken away by forgiveness going before; 
and this is it by which we are judged, as is 
said, meet or unmeet for church communion, 
&c. 

Therefore, I say, the rule by which we re- 



A EE AS ON OF 31 Y PRACTICE IN WORSHIP. 



831 



ceive church members, it is the word of the 
faith of Cnrist and of the moral precept evan- 
gelized, as I said before. "I am under the 
law to Christ," saith Paul. So, when he for- 
biddeth us communion with men, they be such 
as are destitute of the faith of Christ and live 
in the transgression of a moral precept. "I 
have written unto you (saith he) not to keep 
company if any man that is called a brother 
be a fornicator, or covetous, or an idolater, or 
a railer, or a drunkard, or an extortioner; 
with such an one no not to eat." He saith 
not, "If any man be not baptized, have not 
hands laid on him, or join with the unbap- 
tized ;" these are fictious, Scriptureless no- 
tions. "For this, Thou shalt not commit 
adultery, Thou shalt not kill, Thou shalt not 
steal, Thou shalt not bear false witness, Thou 
shalt not covet; and if there be any other 
commandment, it is briefly comprehended in 
this saying, Thou shalt love thy neighbour as 
thyself. Love thinketh no ill to his neigh- 
bour; therefore love is the fulfilling of the 
law." Rom. xiii. 9, 10. 

The word of faith and the moral precept is 
that which Paul enjoins the Galatians and Phil- 
ippians, still avoiding outward circumstances. 
Hence, therefore, when he had to the Gala- 
tians treated of faith, he falls point-blank 
upon moral duties: "For in Christ Jesus 
neither circumcision availeth any thing, nor 
uncircumcision, but a new creature; and as 
many as walk according to this rule, peace be 
on them and mercy, and upon the Israel of 
God." "As many as walk according to this 
rule." What rule ? The rule by which men 
are proved new creatures — the word of faith 
and the moral precept. Wherefore Paul ex- 
horteth the Ephesians not to walk, as other 
Gentiles, in the vanity of their mind, seeing 
they had received Christ, and had heard him, 
and had been taught by him, as the truth is in 
Jesus — that they should put off the old man. 
What is that? Why the former conversation, 
which is corrupt, according to the deceitful 
lusts, lying, anger, sin, giving place to the 
devil, corrupt communications, all bitterness, 
wrath, clamour, evil-speaking, with all malice, 
and that they would put on a new man. What 
is that? That which is created in righteous- 
ness and true holiness, a being renewed in the 
spirit of their mind, and a putting away all 
these things. Eph. iv. " For in Christ Jesus ;" 
these words are put in on purpose to show us 
the nature of New Testament administrations, 
and how they differ from the Old. In Moses 



an outward conformity to an outward and 
carnal ordinance was sufficient to give (they 
subjecting themselves thereto) a being of 
membership with the Jews. But in Christ 
Jesus it is not so. Of Abraham's flesh was 
the national Jewish congregation, but it is 
Abraham's faith that makes the New Testa- 
ment churches. "They that are of faith are 
the children of faithful Abraham. They that 
are of faith, the same are the children of 
Abraham." So then, the seed being now 
spiritual, the rule must needs be spiritual also 
— viz., the word of faith and holiness. This is 
the Gospel concision-knife, sharper than any 
two-edged sword, and that by which New Tes- 
tament saints are circumcised in heart, ears, 
and lips. For in Christ Jesus no outward and 
circumstantial thing, but the new creature; 
none subjects of the visible kingdom of Christ, 
but visible saints by calling. Now, that which 
manifesteth a person to be a visible saint 
must be conformity to the word of faith and 
holiness: "'And they that are Christ's have 
crucified the flesh, with the affections and 
lusts." Hearken how delightfully Paul handled 
the point: "The new creatures are the Israel 
of God. The new creature hath a rule by him- 
self to walk by ; and as many as walk accord- 
ing to this rule, peace be on them and mercy, 
and upon the Israel of God." Paul to the 
Philippians commandeth as much, where, 
treating of his own practice in the doctrine of 
faith and holiness, he requireth them to walk 
by the same rule, to mind the same thing : " I 
desire to be found in Christ, (saith he ;) I reach 
forward toward the things that are before ; my 
conversation is in heaven, and flatly opposite 
to them whose God is their belly, whose glory 
is their shame, and who mind earthly things." 
" Brethren, (saith he,) be ye followers together 
with me, and mark them that walk so." Mark 
them — for what? For persons that are to be 
received into fellowship and the chiefest com- 
munion of saints. And indeed this is the 
safest way to judge of the meetness of persons 
by, for take away the confession of faith and 
holiness, and what can distinguish a Christian 
from a Turk ? He that indeed receiveth faith, 
that squareth his life by the royal, perfect 
moral precept, and that walketh therein in the 
joy and peace of the Holy Ghost, no man can 
reject him ; he cannot be a man if he object 
against him — not a man in Christ, not a man 
in understanding. " The law is not made for 
a righteous man," neither to debar him the 
communion of saints if he desire it, nor to 



832 



BUNYAN'S COMPLETE WORKS. 



cast him out if he were in, " but for the law- 
less and disobedient, for the ungodly and for 
sinners, for unholy and profane, for murderers 
of fathers and for murderers of mothers, for 
man-slayers, for whoremongers, for them that 
defile themselves with mankind, for men- 
stealers, for perjured persons, and if there be 
any other thing contrary to sound doctrine ac- 
cording to the glorious Gospel which is com- 
mitted to my trust." 1 Tim. i. 9, 10, 11. Paul 
also, when he would leave an everlasting con- 
viction upon the Ephesians concerning his faith 
and holiness, treating first of the sufficiency 
of Christ's blood and the grace of God to save 
us, he adds, " I have coveted no man's silver, 
or gold, or apparel." He bringeth them to the 
moral precept, to prove the sincerity of his 
good conversation, by Acts xx. 28, 32, 33. And 
when men have juggled what they can, and 
made never such a prattle about religion, yet 
if their greatest excellency, as to the visibility 
of their saintship, lieth in an outward con- 
formity to an outward circumstance in religion, 
their profession is not worth two mites : "Let 
us walk honestly as in the day ; not in rioting 
and drunkenness, not in chambering and 
wantonness, not in strife and envy; but put 
ye on the Lord Jesus Christ, and make no 
provision for the flesh, to fulfil the lusts 
thereof." Rom. xiii. 13, 14. And it is observ- 
able that after the apostle had, in the 9th and 
10th verses of this chapter, told us that the 
moral precept is the rule of a good conversa- 
tion, and exhorted us to make no provision for 
the flesh, he adds (these things provided) we 
may receive any that believe in Christ Jesus 
unto communion with us, how weak soever 
and dark in circumstantials, and chiefly designs 
the proof thereof in the remaining part of his 
epistle. For he that is of sound faith and of 
conversation honest in the world, no man, 
however he may fail in circumstances, may 
lightly reproach or vilify him. And indeed 
such persons are the honour of Christian con- 
gregations. Indeed he is prejudiced for want of 
light in those things about which he is dark, as 
of baptism or the like ; but seeing that is not 
the initiating ordinance, or the visible charac- 
ter of a saint, yea, seeing it maketh no breach 
in a good and holy life, nor entrencheth upon 
any man's right but his own, and seeing his 
faith may be effectual without it and his life 
approved by the worst of his enemies, why 
should his friends, while he keeps the law, 
dishonour God by breaking of the same? 
" Speak not evil one of another, brethren ; he 



that speaketh evil of his brother and judgeth 
his brother, speaketh evil of the law and judg- 
eth the law ; but if thou judge the law, thou 
art not a doer of the law, but a judge." He 
that is judged must needs fail somewhere in 
the apprehension of him that judgeth him, 
else why is he judged? But he must fail in 
substance, for then he is worthy to be judged. 
1 Cor. v. 12. His failure is then in a circum- 
stance for which he ought not to be judged. 

Objection. But, notwithstanding all that you 
have said, water baptism ought to go before 
church membership. Show me one in all the 
New Testament that was received into fellow- 
ship without it. 

Answer 1. That water baptism hath formerly 
gone first is granted, but that it ought of ne- 
cessity so to do I never saw proof. 

2. None ever received it without light going 
before, unless they did play the hypocrite; 
and besides, no marvel, though in the prim- 
itive times it was so generally practised first, 
for the unconverted themselves know it be- 
longed to the disciples of Jesus Christ. John 
i. 24, 25, 26, 27. Yet that all that were receiv- 
ed into fellowship were even then baptized 
first would strain a weak man's wit to prove if 
arguments were closely made upon these three 
texts of Holy Scriptures : 1 Cor. i. 14, 15, 19 ; 
Gal. iii. 27 ; Eom. vi. 3. But I pass them, and 
say, if you can show me the Christian that in 
the primitive times remained dark about it, I 
will show you the Christian that was received 
without it. 

But should I grant more than can be proved 
— viz., that baptism was the initiating ordi- 
nance, and that it once did, as circumcision of 
old, give a being of membership to the par- 
takers — yea, set the case, that men are forbid- 
den then to enter into fellowship without it, 
yet the case may so be that, these things not- 
withstanding, men might be received into 
fellowship without it. All these things en- 
tailed to circumcision ; that was the initiating 
ordinance that gave being of membership; 
that was it without which it was positively 
commanded none should be received into fel- 
lowship. Josh. v. Yet, for all this, more than 
six hundred thousand were received into the 
Church without it ; yea, received and also re- 
tained there, and that by Moses and Joshua, 
even those to whom the land was promised 
when the uncircumcised were cut off. But why, 
then, were they not circumcised? Doubtless 
there was a reason ; either they wanted time, 
or opportunity, or instruments, or something. 



A REASON OF MY PRACTICE IN WORSHIP. 



833 



But they could not render a bigger reason than 
this — / have no light therein; which is the 
cause at this day that many a faithful man 
denieth to take up the ordinance of baptism. 
But I say, whatever the hindrance was it mat- 
tereth not ; our brethren have a manifest one, 
an invincible one — one that all the men on 
earth and angels in heaven cannot remove ; 
for it is God that createth light, and for them 
to do it without light would but prove them 
unfaithful to themselves and make them sin- 
ners against God : " For whatsoever is not of 
faith is sin." If, therefore, Moses and Joshua 
thought fit to communicate with six hundred 
thousand uncircumcised persons, when by the 
law not one such ought to have been received 
among them, why may not I have communion, 
the closest communion, with visible saints as 
afore described, although they want light in, 
and so cannot submit to, that which of God 
was never made the wall of division betwixt 
us ? I shall therefore hold communion with 
such — 

First. Because the true visible saint hath 
already subjected to that which is better, even 
to the righteousness of God, which is by faith 
of Jesus Christ, by which he stands just before 
God; he also hath made the most exact and 
strict rule under heaven, that whereby he 
squares his life before men. He hath like 
precious faith with the best of saints, and a 
conversation according to light received, be- 
coming the Gospel of Christ; he is therefore 
to be received — received I say, not by thy light, 
not for that in circumstances he jumpeth with 
thy opinion, but according to his own faith, 
which he ought to keep to himself before God. 
"Conscience, I say, not thine own, but of the 
other ; for why is my liberty judged by an- 
other man's conscience?" Some indeed do 
object that what the apostles wrote they wrote 
to gathered churches, and so to such as were 
baptized, and therefore the arguments that 
are in the. epistles about things circumstantial 
respect not the case in hand. But I will tell 
such as to the first part of their objection they 
are utterly under a mistake. The first to the 
Corinthians, the epistle of James, both them 
of Peter, and the first epistle of John were 
expressly written to all the godly, as well as 
particular churches. Again, if water baptism, 
as^the circumstances with which the churches 
were pestered of old, trouble their peace, 
wound the consciences of the godly, dismem- 
ber and break their fellowship, it is, although 
an ordinance, for the present to be prudently 
53 



shunned; for the edification of the Church, 
as I shall show anon, is to be preferred before 
it. 

Secondly, and observe it. " One Spirit, one 
hope, one Lord, one faith, one baptism, (not 
of water, for by one Spirit are we all baptized 
into one body,) one God and Father of all, 
who is above all, and through all, and in all," 
is a sufficient rule for us to hold communion 
by, and also to endeavour the maintaining that 
communion, and to keep it in unity within the 
bond of peace against all attempts whatsoever. 
Eph. iv. 1, 6 ; Cor. xii. 16. 

Thirdly. T am bold therefore to have com- 
munion with such (Heb. vi. 2) because they 
also have the doctrine of baptisms. I say the 
doctrine of them ; for here you must note I 
distinguish between the doctrine and practice 
of water baptism — the doctrine being that 
which by the outward sign is presented to us, 
or which by the outward circumstances of the 
act is preached to the believer, viz.: "The 
death of Christ, my death with Christ ; also 
his resurrection from the dead, and mine with 
him to newness of life." This is the doctrine 
which baptism preacheth, or that which by 
the outward action is signified to the believing 
receiver. Now, I say, he that believeth in 
Jesus Christ, that richer and better than that, 
viz., is dead to sin, and that lives to God by 
him, he hath the heart, power, and doctrine of 
baptism ; all then that he wanteth is but the 
sign, the shadow, or the outward circumstances 
thereof ; nor yet is that despised, but forborne 
for want of light. The best of baptisms he 
hath; he is baptized by that one Spirit; he 
hath the heart of water baptism ; he wanteth 
only the outward show, which, if he had, 
would not prove him a truly visible saint ; it 
would not tell me he had grace in his heart ; 
it is no characteristic note to another of my 
sonship with God. Indeed it is a sign to the 
person baptized and an help to his own faith : 
he should know by that circumstance that he 
hath received remission of sins, if his faith be 
as true as his being baptized is felt by him. 
But if for want of light he partake not of that 
sign, his faith can see it in other things, ex- 
ceeding great and prgcious promises. Yea, as 
I also have hinted already, if he appear not a 
brother before, he appeareth not a brother by 
that; and those that shall content themselves 
to make that the note of visible church mem- 
bership, I doubt make things not much better 
the note of their sonship with God. 

Fourthly. I am bold to hold communion 



834 



BUNYAN'S COMPLETE WORKS. 



with visible saints as afore, because God hath 
communion with them, whose example in the 
case we are straightly commanded to follow: 
u Receive ye one another, as Christ hath re- 
ceived you, (saith Paul,) to the glory of God." 
Yea, though they be saints of opinions con- 
trary to you, though it goeth against the mind 
of them that are strong, " We that are strong 
ought to bear the infirmities of the weak, and 
not to please ourselves." What infirmities? 
Those that are natural are incident to all ; 
they are infirmities then that are sinful, that 
cause a man for want of light to err in circum- 
stantials. And the reason upon which he 
grounds this admonition is, "that Christ 
pleased not himself; but as it is written, The 
reproaches of them that reproached thee have 
fallen upon me." You say, to have commu- 
nion with such weak brethren reproacheth 
your opinions and practice. Grant it; your 
dulness, and deadness, and imperfections also 
reproach the holiness of God. If you say, 
No, for Christ hath born our sins, the answer 
is still the same, Their sins also are fallen upon 
Christ. He, then, that hath taken away thy 
sins from before the throne of God hath taken 
away their shortness in conformity to an out- 
ward circumstance in religion. Both your 
infirmities are fallen upon Christ ; yea, if not- 
withstanding thy great sins, thou standest by 
Christ complete before the throne of God, why 
may not thy brother, notwithstanding his lit- 
tle ones, stand complete before thee in the 
Church ? 

Vain man! think not by the straitness of 
thine order in outward and bodily conformity 
to outward and shadowish circumstances that 
thy peace is maintained with God ; for peace 
with God is by faith in the blood of His cross 
who hath borne the reproaches of you both. 
Wherefore he that hath communion with God 
for Christ's sake is as good and as worthy of 
the communion of saints as thyself. He erreth 
in a circumstance, thou errest in a substance. 
Who must bear these errors? Upon whom 
must these reproaches fall ? Some of the things 
of God that are excellent have not been ap- 
proved by some of the saints. What then? 
Must these for this be cast out of the Church ? 
No ; these reproaches by which the wisdom of 
heaven is reproached have fallen upon me, 
saith Christ. But to return : God hath received 
him, Christ hath received him, therefore do 
you receive him. There is more solidity in 
this argument than if all the churches of God 
had received him. This receiving, then, be- 



cause it is set an example to the Church, is 
such as must needs be visible to them, and is 
best described by that word which discovereth 
the visible saint. Whoso, therefore, you can, 
by the word, judge a visible saint, one that 
walketh with God, you may judge by the self- 
same word that God hath received him. Now. 
him that God receiveth and holdeth commu- 
nion with, him you should receive and hold 
communion with. Will any say, We cannot 
believe that God hath received any but such 
as are baptized ? I will not suppose a brother 
so stupefied, and therefore to that I will not 
answer. 

" Receive him to the glory of God." " To 
the glory of God" is put in on purpose to show 
what dishonour they bring to God who despise 
to have communion with them who yet they 
know have communion with God. For how doth 
this man or that Church glorify God or count 
the wisdom and holiness of heaven beyond 
them, when they refuse communion with them 
concerning whom they are by the word con- 
vinced that they have communion with God? 

" Now the God of patience and consolation 
grant you to be like-minded one towards 
another, according to Christ Jesus." By this 
word "patience" Paul insinuateth how many 
imperfections the choicest Christians do mingle 
their best performances with, and by this of 
" consolation," how T readily God overlooks, 
passeth by them, and comforteth you, notwith- 
standing. Now, that this mind should be in 
Christians one to another is manifest, because 
Paul prays that it might be so. But this is an 
heavenly gift, and therefore must be fetched 
from thence. But let the patience of God, and 
the willingness of Christ to bear the reproaches 
of the weak, and the consolations that they 
have in God, notwithstanding, moderate your 
passions, and put you upon prayer to be minded 
like Jesus Christ. 

Fifthly. Because a failure in such a circum- 
stance as water doth not unchristian us. This 
must needs be granted, not only from what 
was said before, but for that thousands of thou- 
sands that could not consent thereto as we 
have, more gloriously than we are like to do, 
acquitted themselves and their Christianity be- 
fore men, and are now with the innumerable 
company of angels and the spirits of just men 
made perfect. What is said of eating, or the 
contrary, may, as to this, be said of water bap- 
tism. Neither if I be baptized, am I the better ; 
neither if I be not, am I the worse — not the 
better before God, not the worse before men ; 



A REASON OF MY PRACTICE IN WORSHIP. 



835 



still meaning as Paul doth, provided I walk 
according to my light with God ; otherwise it 
is false ; for if a man that seeth it to be his 
duty shall despisingly neglect it, or if he that 
hath no faith therein shall foolishly take it up, 
both these are for this the worse, being con- 
victed in themselves for transgressors. He 
therefore that doth it according to his light 
doth well ; and he that doth it not, or dare not 
do it for want of light, doth not ill ; for he ap- 
proveth his heart to be sincere with God; he 
dare not do any thing but by light in the word. 
If therefore he be not by grace a partaker of 
light in that circumstance which thou pro- 
fessest, yet he is a partaker of that liberty and 
mercy by which thou standest. He hath lib- 
erty to call God Father, as thou, and to believe 
he shall be saved by Jesus ; his faith, as thine, 
hath purified his heart ; he is tender of the 
glory of God as thou art, and can claim by 
grace an interest in heaven, which thou must 
not do because of water; ye are both, then, 
Christians before God, and men without it: 
he that can, let him preach to himself by that ; 
he that cannot, let him preach to himself by 
the promises ; but yet let us rejoice in God to- 
gether, let us exalt his name together. Indeed, 
the baptized can thank God for that for which 
another cannot ; but may not he that is unbap- 
tized thank God for that which the baptized 
cannot? Wouldst thou be content that I 
should judge thee because thou canst not for 
my light give thanks with me? Why, then, 
should he judge me for that I cannot give 
thanks with him for his? "Let us not 
therefore judge one another any more ; but 
judge this rather, that no man put a stumb- 
ling-block or occasion of offence in his broth- 
er's way." And seeing the things wherein we 
exceed each other are such as neither make 
nor mar Christianity, let us love one another, 
and walk together by that glorious rule above 
specified, leaving each other in all such cir- 
cumstances to our own Master, to our own 
own faith. " Who art thou that judgest 
another man's servant? To his own master 
he standeth or falleth : yea, he shall be holden 
up, for God is able to make him stand." 

Sixthly. I am therefore for holding commu- 
nion thus, because the edification of souls in 
the faith and holiness of the Gospel is of 
greater concernment than an agreement in out- 
ward things: I say, it is of greater concern- 
ment with us, and of far more profit to our 
brother, than our agreeing in or contesting for 
the business of water baptism. That the edi- 



fication of the soul is of the greatest concern 
is out of measure evident, because heaven and 
eternal happiness are so immediately con- 
cerned therein. Besides, this is that for which 
Christ died, for which the Holy Ghost was 
given, yea, for which the Scriptures and the 
gifts of all the godly are given to the Church ; 
yea, and if gifts are not bent to this very work, 
the persons are said to be proud or uncharitable 
that have them, and stand but for ciphers, or 
worse, among the churches of God. Further, 
edification is that that cherisheth all grace, 
and maketh the Christian quick and lively, 
and maketh sin lean and dwindling, and filleth 
the mouth with thanksgiving to God. But to 
contest with gracious men, with men that walk 
with God, to shut such out of the churches be- 
cause they will not sin against their souls, ren- 
dereth thee uncharitable. Thou seekest to 
destroy the word of God ; thou begettest con- 
tentions, janglings, murmurings, and evil-sur- 
misings ; thou ministerest occasion for whis- 
perings, backbitings, slanders and the like, 
rather than godly edifying, contrary to the 
whole current of the Scriptures and peace of 
all communities. Let us, therefore, leave off 
these contentions, and follow after things that 
make for peace, and things wherewith one may 
edify another. And know that the edification 
of the Church of God dependeth not upon, 
neither is tied to, this or that circumstance. 
Especially when there are in the hearts of the 
godly different persuasions about it, then it be- 
cometh them, in the wisdom of God, to take 
more care for their peace and unity than to 
widen or make large their uncomfortable dif- 
ferences. 

Although Aaron transgressed the law be- 
cause he ate not the sin-offering of the people, 
yet seeing he could not do it with satisfaction 
to his own conscience, Moses was content that 
he left it undone. Lev. x. 16-20. 

Joshua was so zealous against Eldad and 
Medad for prophesying in the camp, without 
first going to the Lord to the door of the tab- 
ernacle, as they were commanded, that he de- 
sired Moses to forbid them, (Num. xi. 16- 
26;) but Moses calls his zeal envy, and prays 
to God for more such prophets, knowing that, 
although they failed in a circumstance, they 
were right in that which was better. The edi- 
fication of the people in the camp was that 
which pleased Moses. 

In Hezekiah's time, though the people came 
to the passover in an undue manner, and did 
eat it otherwise than it was written, yet the 



836 



BUNYAN'S COMPLETE WORKS. 



wise king would not forbid them, but rather 
admitted it, knowing that their edification 
was of greater concern than to hold them to a 
circumstance or two. 2 Chron. xxx. 13-27. 
Yea, God himself did like the wisdom of the 
king, and healed — that is, forgave — the people 
at the prayer of Hezekiah. And observe it, 
notwithstanding this disorder as to circum- 
stances, the feast was kept with great glad- 
ness, and the Levites and priests praised the 
Lord day by day, singing with loud instru- 
ments unto the Lord ; yea, there was not the 
like joy in Jerusalem from the time of Solo- 
mon unto that same time. What shall we 
say ? All things must give place to the profit 
of the people of God, yea, sometimes laws 
themselves for their outward preservation, 
much more for godly edifying. When Christ's 
disciples plucked the ears of corn on the sab- 
bath, no doubt for very hunger, and were re- 
buked by the Pharisees for it, as for that 
which was unlawful, how did their Lord suc- 
cour them ? By excusing them and rebuking 
their adversaries : "Have ye not read (said he) 
what David did when he was an hungered, 
and they that were with him — how he entered 
into the house of God, and did eat the shew- 
bread, which was not lawful for him to eat, 
neither for them that were with him, but for 
the priests only ? Or have ye not read in the 
law how that on the sabbath-day the priests 
in the temple profaned the sabbath, and were 
blameless?" Why blameless ? Because they 
did it in order to the edification of the people. 
If laws and ordinances of old have been broken, 
and the breach of them borne with (when yet 
the observance of outward things were more 
strictly commanded than now) when the profit 
and edification of the people came in competi- 
tion, how much more may not we have com- 
munion, church communion, where no law is 
transgressed thereby ! 

Seventhly. Therefore I am for holding com- 
munion thus, because love, which, above all 
things we are commanded to. put on, is of 
much more worth than to break about baptism. 
Love is also more discovered when it receiveth 
for the sake of Christ and grace than when it 
refuseth for want of water. And observe it, as 
I have also said before, this exhortation to 
love is grounded upon the putting on of the 
new creature, which new creature hath swal- 
lowed up all distinctions that have before been 
common among the churches. As I am a Jew, 
you are a Greek ; I am circumcised, you are 
not ; I am free, you are bound, because Christ 



was all in all these : " Put on therefore, (saith 
he,) as the elect of God, holy and beloved, 
bowels of mercy, kindness, humbleness of 
mind, long-suffering, (that is, with reference 
to the infirmities of the weak,) forbearing one 
with another and forgiving one another. If 
any man have a quarrel against any, even as 
Christ forgave you, so also do ye ; and, above 
all things, put on charity, which is the bond 
of perfectness ;" which forbearing and forgiv- 
ing respecteth not only private and personal 
injuries, but also errors in judgment about in- 
clinations and distinctions, tending to divis- 
ions and separating upon the grounds laid 
down, which, how little soever they now seem 
to us who are beyond them, were strong and 
of weight to them who in that day were en- 
tangled with them. Some saints then were 
not free to preach to any but the Jews, deny- 
ing the word of life to the Gentiles, and con- 
tending with them who proffered it to them ; 
which was a greater error than this of bap- 
tism. But what should we do with such kind 
of saints? Why, love them still, forgive them, 
bear with them, and maintain church commu- 
nion with them. Why ? Because they are 
new creatures, because they are Christ's, for 
these swallow up all distinctions ; further, be- 
cause they are elect and beloved of God. 
Divisions and distinctions are of a shorter 
date of election. Let not them, therefore, 
that are but momentary and hatched in dark- 
ness break that bond that is from everlasting. 
It is love, not baptism, that discovereth us to 
the world to be Christ's disciples. It is love 
that is the undoubted character of our interest 
in and sonship with God ; I mean, when we 
love as saints and desire communion with 
others because they have fellowship one with 
another in their fellowship with God the 
Father and his Son Jesus Christ. And now, 
though the truth and sincerity of our love to 
God be then discovered when we keep his 
commandments in love to his name, yet we 
should remember again that the two head 
and chief commandments are, faith in Jesus 
and love to the brethren. So, then, he that 
pretendeth to love, and yet seeks not the 
profit of his brother in chief, he loveth, but 
they are his own opinions and froward notions. 
" Love is the fulfilling of the law," but he ful- 
fils it not who judgeth and setteth at naught 
his brother, who stumbleth, offendeth, and 
maketh weak his brother ; and all for the 
sake of a circumstance — that to which he can- 
not consent except he sin against his own 



A REASON OF M Y PRACTICE IN WORSHIP. 



837 



soul, or, papist-like, live by an implicit faith. 
Love, therefore, is sometimes more seen and 
showed in forbearing to urge and press what 
we know than in publishing and imposing. 
" I could not," saith Paul — love would not let 
me — " speak unto you as unto spiritual, but as 
unto carnal, even as unto babes in Christ; I 
have fed you with milk, and not with strong 
meat ; for hitherto you have not been able to 
bear it, neither yet now are you able." 

The apostle considered not only the know- 
ledge that he had in the mysteries of Christ, 
but the temper, the growth, and strength of 
the churches, and accordingly kept back or 
communicated to them what might be their 
profit. So Christ : " I have many things to 
say unto you, but ye cannot bear them now." 
It may be some will count these old and 
threadbare texts, but such must know that the 
word of the Lord must stand for ever. And I 
should dare to say to such, If the best of thy 
new shifts be to slight and abuse old Scrip- 
tures, it shows thou art more fond of thy un- 
warrantable opinion than swift to hear and 
ready to yield to the authority that is infalli- 
ble. But to conclude this : when we attempt 
to force our brother beyond his light or to 
break his heart with grief, to thrust him be- 
yond his faith or to bar him from his privilege, 
how can we say, I love ? "What shall I say ? 
To have fellowship one with another for the 
sake of an outward circumstance, or to make 
that the door to fellowship which God hath 
not — yea, to make that the including, excluding 
charter, the bounds, bar, and rule of com- 
munion, when by the word of the everlasting 
testament there is no warrant for it — to speak 
charitably, if it be not for want of love it is for 
want of knowledge in the mysteries of the 
kingdom of Christ. Strange ! Take two 
Christians equal in all points but this, nay, 
let one go beyond the other far for grace and 
holiness — yet this circumstance of water shall 
drown and sweep away all his excellencies, 
not counting him worthy of that reception that 
with hand and heart shall be given a novice 
in religion because he consents to water. 

Eighthly. But for God's people to divide 
into parties, or to shut each other from church 
communion, though from greater points and 
upon higher pretences than this of water bap- 
tism, hath heretofore been counted carnal and 
the actors herein babyish Christians. Paul 
and Apollos, Cephas and Christ were doubt- 
less higher things than those about which we 
contend, yet when they made divisions for 



them how sharply are they rebuked! Are ye 
not carnal, carnal, carnal? For whereas 
there are among you envyings, strife, divis- 
ions, or factions, are ye not carnal ? 1 Cor. i. 
11, 12, and iii. 1, 2, 3, 4. While one saith, I 
am of Paul, and another, I am of Apollos, are 
ye not carnal? See therefore from whence 
arise all thy endeavours, zeal, and labour to 
accomplish divisions among the godly. Let 
Paul, or Cephas, or Christ himself be the bur- 
den of thy song, yet the heart from whence 
they flow is carnal, and thy actions discoveries 
of childishness. But doubtless, when these 
contentions were among the Corinthians, and 
one man vilified that another might be pro- 
moted, a lift with a carnal brother was thought 
great wisdom to widen the breach. But why 
should he be rebuked that said he was for 
Christ? Because he was for him in opposition 
to his holy apostles. Hence he saith, Is Christ 
divided or separate from his servants ? Note, 
therefore, that these divisions are deserted by 
the persons the divisions were made about ; 
neither Paul, nor Apollos, nor Cephas, nor 
Christ is here. Let the cry be never so loud, 
Christ, Order, The rule, The command, or the 
like, carnality is at the bottom, and they are 
but babes that do it ; their zeal is but a puff. 
1 Cor. iv. 6. And observe it, the great divis- 
ion at Corinth was helped forward by water 
baptism. This the apostle intimates by, 
"Were ye baptized in the name of Paul?" 
Ah, brethren ! carnal Christians, with outward 
circumstances, will, if they be let alone, make 
sad w T ork in the churches of Christ against the 
spiritual growth of the same. " But I thank 
God (saith Paul) that I baptized none of you," 
&c. Not but that it was then an ordinance of 
God, but they abused it in making parties 
thereby. " I baptized none of you but Crispus 
and Gaius, and the household of Stephanas ;" 
men of note among the brethren, men of good 
judgment, and reverenced by the rest; they 
can tell you I intended not to make a party to 
myself thereby. " Besides, I know not whether 
I baptized any other." By this negligent re- 
lating of whom were baptized by him he 
showeth that he made no such matter of bap 
tism as some in these days do ; nay, that he 
made no matter at all thereof with respect to 
church communion ; for if he did not heed 
who himself had baptized, he much less heeded 
who were baptized by others. But if baptism 
had been the initiating or entering ordinance, 
and so appointed of God, no doubt he had 
made more conscience thereof than so lightly 



838 



BUNYAN'S COMPLETE WORKS. 



to pass it over. " For Christ sent me not to 
baptize, . but to preach the Gospel." The 
Gospel then may be effectually preached, and 
yet baptism neither administered nor men- 
tioned — the Gospel being good tidings to sin- 
ners upon the account of free grace through 
Christ; but baptism, with things of like na- 
ture, are duties enjoined such a people who 
received the Gospel before. I speak not this 
because I would teach men to break the least 
of the commandments of God, but to persuade 
my brethren of the baptized way not to hold 
too much thereupon, not to make it an essen- 
tial of the Gospel of Christ, nor yet of com- 
munion of saints. " He sent me not to baptize." 
These words are spoken with a holy indigna- 
tion against them that abuse this ordinance of 
Christ. So, when he speaketh of the ministers 
themselves, which also they had abused, in 
his speaking he as it were trampled upon them 
as if they were nothing at all : "Who then is 
Paul ? And who is Apollos ? He that plant- 
eth is not anything, neither is he that watereth, 
but God that giveth the increase." Yet for all 
this the ministers and their ministry are a 
glorious appointment of God in the world. 
Baptism also is a holy ordinance ; but when 
Satan abuseth it and wrencheth it out of its 
place, making that which was ordained of God 
for the edification of believers the only weapon 
to break in pieces the love, the unity, the con- 
cord of 'saints, then what is baptism? then 
neither is baptism any thing. And this is no 
new doctrine ; for God, by the mouth of his 
prophets of old, cried out against his own in- 
stitutions when abused by his people : "To 
what purpose is the multitude of your sacri- 
fices to me? saith the Lord: I am full of 
burnt-offerings of rams and the fat of fed 
beasts : I delight not in the blood of bullocks, 
or of lambs, or of he-goats. When you come 
to appear before me, who hath required these 
things at your hands to tread my courts ? 
Bring no more vain oblations ; incense is an 
abomination to me ; the new moons and the 
sabbaths and the calling of assemblies I can- 
not away with ; it is iniquity, even the solemn 
meeting. Your new moons and your ap- 
pointed feasts my soul hateth ; they are a 
trouble unto me; I am even weary to bear 
them." And yet all these were his own ap- 
pointments. But why then did he thus abhor 
them ? Because they retained the evil of their 
doings, and used them as they did other of his 
appointments — viz., for strife and debate, and 
to strike with the fist of wickedness. Isa. lviii. 



4. Wherefore when that of God that is great 
is overweighed by that which is small, it is the 
wisdom of them that see it to put a load to the 
other end of the scale, until the things thus 
abused poise in their own place. But to pass 
this and proceed. 

Ninthly. If we shall reject visible saints by 
calling, saints that have communion with God, 
that have received the law at the hand of 
Christ, that are of holy conversation among 
men, they desiring to have communion with 
us, as much as in us lieth we take from them 
their very privilege and the blessings to which 
they are born of God. For Paul saith, not 
only to the gathered Church at Corinth, but to 
all scattered saints that in every place call 
upon the name of the Lord, " That Jesus 
Christ is theirs, that Paul and Apollos, and 
the world, and life, and death, and all things 
are theirs," because they are Christ's and 
Christ is God's. " But (saith he) let no man 
glory in men," such as Paul and Cephas, 
though these were excellent, because this priv- 
ilege comes to you upon another bottom, even 
by faith of Jesus Christ. "Drink ye all of 
this" is entailed to faith, not baptism. Nay, 
baptized persons may yet be excluded this 
when he that discerneth the Lord's body hath 
right and privilege to it. 1 Cor. xi. 28, 29. But 
to. exclude Christians from church communion, 
and to debar them their heaven-born priv- 
ileges, for the want of that which yet God 
never made a wall of division between us — 

1. This looks too like a spirit of persecution. 

2. It respecteth more a form than the spirit 
and power of godliness. 

3. This is to make laws where God hath 
made none, and to be wise above what is writ- 
ten, contrary to God's word and our own prin- 
ciples. 

4. It is a directing of the Spirit of God. 

5. It bindeth all men's faith and light to 
mine opinion. 

6. It taketh away the children's bread. 

7. It withholdeth from them the increase of 
faith. 

8. It tendeth to harden the hearts of the 
wicked. 

9. It tendeth to make wicked the hearts of 
weak Christians. 

10. It setteth open a door to all temptations. 

11. It tempteth the devil to fall upon those 
that are alone and have none to help them. 

12. It is the nursery of all vain janglings, 
backbitings, and strangeness among the Chris- 
tians. 



A REASON OF MY PRACTICE IN WORSHIP. 



839 



13. It occasioneth the world to reproach us. 

14. It holdeth staggering consciences in 
doubt of the right way of the Lord. 

15. It giveth occasion to many to turn aside 
to most dangerous heresies. 

16. It abuseth the Holy Scriptures ; it wrest- 
eth God's ordinances out of their place. 

17. It is a prop to Antichrist. 

18. Shall I add, is it not that which greatly 
prevailed to bring down those judgments which 
at present we feel and groan under? I will 
dare to say it was the cause thereof. 

Tenthly, and lastly. Bear with one word 
farther. What greater contempt can be thrown 
upon the saints than for their brethren to cast 
them off or to debar them church communion? 
Think you not that the world may groundly 
say, " Some great iniquity lies hid in the skirts 
of your brethren," when in truth the trans- 
gression is yet your own ? But I say, what 
can the Church do more to the sinners or 
open profane? Civil commerce you will have 
with the worst, and what more will you have 
with these? Perhaps you will say, "We can 
pray and preach with these, and hold them 
Christians, saints, and godly/' Well, but let 
me ask you one word farther : Do you believe 
that, of very conscience, they cannot consent, 
as you, to that of water baptism, and that if 
they had light therein, they would as willingly 
do it as you? Why then, as I have showed 
you, our refusal to hold communion with them 
is without a ground from the word of God. 

But can you commit your soul to their min- 
istry and join with them in prayer, and yet not 
count them meet for other Gospel privileges? 
I would know by what Scripture you do it. 
Perhaps you will say, I commit not my soul to 
their ministry, only hear them occasionally for 
trial. If this be all the respect thou hast for 
them and their ministry, thou mayest have as 
much for the worst that pisseth against the 
wall. But if thou canst hear them as God's 
ministers, and sit under their ministry as God's 
ordinance, then show me where God hath such 
a Gospel ministry as that the persons minis- 
tering may not, though desiring it, be admitted 
with you to the closest communion of saints. 
But if thou sittest under their ministry for 
fleshly, politic ends, thou hearest the word like 
an atheist, and art thyself, while thou judgest 
thy brother, in the practice of the worst of men. 
But I say, where do you find this piecemeal 
communion with men that profess faith and 
holiness as you and separation from the world? 

If you object that my principles lead me to 



have communion with all, I answer, With all, 
as afore described, if they will have commu- 
nion with me. 

Objection. Then you may have communion 
with the members of Antichrist ? 

Answer. If there be a visible saint yet re- 
maining in that Church, let him come to us 
and we will have communion with him. 

Question. What! though he yet stand a mem- 
ber of that sinful number and profess himself 
one of them? 

Answer. You suppose an impossibility; for 
it cannot be that at the same time a man 
should visibly stand a member of two bodies 
diametrically opposite one to another. Where- 
fore it must be supposed that he who pro- 
fesseth himself a member of a Church of 
Christ must forthwith, nay before, forsake the 
antichristian one. The which, if he refuseth 
to do, it is evident he doth not sincerely de- 
sire to have fellowship with the saints. 

But he saith he cannot see that that com- 
pany to which you stand opposite, and con- 
clude antichristian, is indeed the antichristian 
Church. 

If so, he cannot desire to join with another 
if he know them to be professedly and directly 
opposite. 

I hold, therefore, to what I said at first: 
"That if there be any saints in the antichris- 
tian Church, my heart and the door of our 
congregation are open to receive them into 
closest fellowship with us." 

Objection. But how if they yet retain some 
antichristian principles? 

Answer. If they be such as eat out the 
bowels of a Church so soon as they are de- 
tected, they must either be kept out while out 
or cast out if in. For it must be the prudence 
of every community to preserve its own unity 
with peace and truth ; the which the churches 
of Christ may do, and yet, as I have showed 
already, receive such persons as differ upon 
the point of water baptism, for the doing or not 
doing of that neither maketh nor marreth the 
bowels or foundation of church communion. 

Objection. But this is receiving for opinion's 
sake, as before you said of us. 

Ansioer. No; we receive him for the sake of 
Christ and grace, and for our mutual edifica- 
tion in the faith; and that we respect not 
opinions, I mean in lesser matters, it is evi- 
dent, for things wherein we differ are no 
breach of communion among us ; we let every 
man have his own faith in such things to him- 
self before God. 



840 



BUXYAN'S COMPLETE WORKS. 



I now come to a short application. 

1. Keep a strict separation, I pray you, from 
communion with the open profane, and let no 
man use his liberty in church relation as an 
occasion to the flesh; but in love serve one 
another, looking diligently lest any root of 
bitterness, (any poisonous herb, Deut. xxix. 
18,) springing up, trouble you, and thereby 
many be defiled; and let those that before 
were reasons for thy separation be motives to 
you to maintain the like; and remember that 
when men have said what they can for a sinful 
mixture in the worship of God, the arm of the 
Lord is made bare against it. 

2. In the midst of your zeal for the Lord 
remember that the visible saint is his, and is 
privileged in all those spiritual things that 
you have in the word and live in the practice 
of, and that he is to partake thereof according 
to his light therein. Quarrel not with him 
about things that are circumstantial, but re- 
ceive him in the Lord, as becometh saints ; if 
he will not have communion with you, the ne- 
glect is his, not yours. Bat, saith the open 
profane, " Why cannot we be reckoned saints 
also? We have been christened, we go to 
church, we take the communion." Poor 
people! this will not do; for so long as in 
life and conversation you appear to be open 
profane, we cannot, unless we sin, receive 
you into our fellowship, for by your ungodly 
lives you show that you know not Christ; 
and while you are such by the word, you are 
reputed but beasts. Now, then, judge your- 
selves if it be not a strange community that 
consisteth of men and beasts. Let beasts be 
with the beasts ; you know yourselves do so ; 
you receive not your horse nor your hog to 
your table ; you put them in a room by them- 
selves. Besides, I have showed you before 
that for many reasons we cannot have com- 
munion with you. 

1st. The Church of God must be holy. Lev. 
xi. 44; xix. 2; xx. 7; 1 Pet. i. 15, 16; Isa. 
xxvi. 2; Ps. cxxviii. 20; Ezek. xliii. 12; xliv. 
9 ; Isa. lii. 11. 

2dly. The example of the churches of 
Christ before hath been a community of visi- 
ble saints. Eom. i. 7; 1 Cor. i. 2; Eph. i. 1, 
2; Col. i. 1; 1 Thess. i. 1, 2; 2 Thess. i. 1. 
Poor, carnal man! there are many other 
reasons urged in this little book that show 
why we cannot have communion with thee; 
not that we refuse of pride or stoutness, or be- 
cause we scorn you as men; no, we pity you, 
and pray to God for you, and could, if you 



were converted, with joy receive you to fellow- 
ship with us. Did you never read in Daniel 
that "iron is not mixed with miry clay?" 
Dan. ii. 43. No more can the saints with you 
in the worship of God and fellowship of the 
Gospel. When those you read of in the 4th 
of Ezra attempted to join in temple-work 
with the children of the captivity, what said 
the children of Judah? — "You have nothing 
to do with us, to build an house to the Lord 
our God ; but we ourselves together will build 
unto the Lord God of Israel," &c. 

I return now to those that are visible saints 
by calling, that stand at a distance one from 
another upon the accounts before specified. 
Brethren, close, close ; be one, as the Father 
and Christ are one. 

1. This is the way to convince the world 
that you are Christ's and the subjects of one 
Lord, whereas the contrary makes them doubt 
it. John xiii. 34, 35; xvii. 23. 

2. This is the way to increase love, that 
grace so much desired by some and so little 
enjoyed by others. 2 Cor. vii. 14, 15. 

3. This is the way to savour and taste the 
Spirit of God in each other's experience ; for 
which, if you find it in truth, you cannot but 
bless (if you be saints) the name of our Lord 
Jesus Christ. 1 Thess. i. 2, 3, 4. 

4. This is the way to increase knowledge, or 
to see more in the word of God, for that may be 
known by two that is not seen by one. Isa. lii. 8. 

5. This is the way to remove secret jeal- 
ousies and murmurings one against the other, 
yea, this is the way to prevent much sin and 
greatly to frustrate that design of hell. Prov. 
vi. 16-20. 

6. This is the way to bring them out of the 
world into fellowship that now stand off from 
our Gospel privileges for the sake of our vain 
j anglings. 

7. This is the way to make Antichrist shake, 
totter, and tremble. Isa. xi. 13, 14. 

8. This is the way to leave Babylon as an 
habitation for devils only, and to make it an 
hold for foul spirits and a cage only for every 
unclean and hateful bird. 

9. This is the way to hasten the works of 
Christ's kingdom in the world, and to forward 
his coming to the eternal judgment. 

10. And this is the way to obtain much of 
that, " Well done, good and faithful servant !" 
when you stand before his face. 

I beseech you, brethren, suffer the words of 
exhortation ; for I have written a letter unto 
you in few words. Heb. xiii. 22. 



DIFFERENCES IN JUDGMENT ABOUT WATER 
BAPTISM NO BAR TO COMMUNION. 

TO COMMUNICATE WITH SAINTS, AS SAINTS, PROVED LAWFUL, IN ANSWER TO A BOOK 
WRITTEN BY THE BAPTISTS, AND PUBLISHED BY MR. T. P. AND MR. W. K., ENTITLED 
a SOME SERIOUS REFLECTIONS ON THAT PART OF MR. BUNYAN'S CONFESSION OF FAITH 
TOUCHING CHURCH COMMUNION WITH UNBAPTIZED BELIEVERS;" WHEREIN THEIR 
OBJECTIONS AND ARGUMENTS ARE ANSWERED, AND THE DOCTRINE OF COMMUNION 
STILL ASSERTED AND VINDICATED. HERE IS ALSO MR. HENRY JESSE'S JUDGMENT IN 
THE CASE, FULLY DECLARING THE DOCTRINE I HAVE ASSERTED. 



" Should not the multitude of words be answered? And should a man full of talk be justified? Should 
thy lies make men hold their peace ? And when thou mockest, shall no man make thee an answer?" — Job 
xi. 2, 3. 

" I am for peace ; but when I speak, they are for war." — Ps. cxx. 7. 



TO THE 

Courteous Reader: 

Be entreated to believe ine I had not set 
pen to paper about this controversy had we 
been let at quiet alone in our Christian com- 
munion. But being assaulted for more than 
sixteen years, wherein the brethren of the 
baptized way, as they had their opportunity, 
have sought to break us in pieces merely be- 
cause we are not, in their way, all baptized 
first, I could not, I durst not, forbear to do a 
little, if it might be, to settle the brethren, and 
to arm them against the attempts which also 
of late they began to revive upon us. That I 
deny the ordinance of baptism, or that I have 
placed one piece of an argument against it, 
though they feign it, is quite without colour of 
truth. All I say is, that the Church of Christ 
hath not warrant to keep out of their commu- 
nion the Christian that is discovered to be a vis- 
ible saint by the word, the Christian that walk- 
eth according to his light with God. I will 
not make reflections upon those unhandsome 
brands that my brethren have laid upon me 
for this, as that I am a Machiavellian, a man 



READER. 

devilish, proud, insolent, presumptuous, and 
the like ; neither will I say, as they, " The 
Lord rebuke thee !" — words fitter to be spoken 
to the devil than a brother. But, reader, read 
and compare, lay aside prejudice and judge. 
What Mr. Kiffin hath done in the matter I 
forgive, and love him never the worse, but 
must stand by my principles, because they are 
peaceable, godly, profitable, and such as tend 
to the edification of my brother, and, as I be- 
lieve, will be justified in the day of judg- 
ment. 

I have also here presented thee with the 
opinion of Mr. Henry Jesse in the case, 
which providentially I met with as I was 
coming to London to put my papers to the 
press. And that it was his judgment is as- 
serted to me, known many years since to some 
of the Baptists, to whom it was sent, but 
never yet answered ; and will yet be attested 
if need shall require. Farewell. 
Thine, in all Christian service, 
According to my light and power, 

* JOHN BUNYAN. 
841 



DIFFERENCES IN JUDGMENT, &c. 



Sir: 

Your seemingly serious reflections upon 
that part of my plain-hearted Confession of 
Faith which rendereth a reason of my free- 
dom to communicate with those of the saints 
and faithful who differ from me about water 
baptism, I have read and considered, and have 
weighed them so well as my rank and abilities 
will admit me to do. But finding yours (if I 
mistake not) far short of a candid replication, 
I thought convenient, not only to tell you of 
those impertinencies everywhere scattered up 
and down in your book, but also that, in my 
simple opinion, your rigid and church-dis- 
quieting principles are not fit for any age and 
state of the Church. 

But before I enter the body of your book 
give me leave a little to discourse with you 
about your preamble to the same, wherein 
are two miscarriages unworthy your pre- 
tended seriousness, because void of love and 
humility. 

The first is in that you closely disdain my 
person because of my low descent among 
men, stigmatizing me for a person of that 
rank that need not to be heeded or attended 
unto. P. 1. 

Answer. What it is that gives a man rever- 
ence with you I know not, but for certain 
"he that despiseth the poor reproacheth his 
Maker ;" yet a poor man is better than a liar. 
To have gay clothing or gold rings, or the 
persons that wear them, in admiration, or to 
be partial in your judgment or respects for 
the sake or upon the account of flesh and 
blood, doubtless convicteth you to be of the 
law a transgressor, and not without partiality, 
&c, in the midst of your seeming sanctity. 

Again, you say, " I had not meddled with 
the controversy at all, had I found any of 
parts that would divert themselves to take 
notice of you." P. 2. 

Answer. What need you, before you have 
showed one syllable of a reasonable argument 
842 



in opposition to what I assert, thus trample 
my person, my gifts, and grace (have I any) 
so disdainfully under your feet? What a 
kind of you am If and why is my rank so 
mean that the most gracious and godly among 
you may not duly and soberly consider of 
what I have said? Was it not the art of the 
false apostles of old to say thus — to bespatter 
a man that his doctrine might be disregarded? 
"Is not this the carpenter?" and " His bodily 
presence is weak and contemptible," did not 
use to be in the mouths of the saints, for they 
knew " the wind blew where it listed." Neither 
is it high birth, worldly breeding, or wealth, 
but electing love, grace, and the wisdom that 
comes from heaven, that those who strive for 
strictness of order in the things and kingdom 
of Christ should have in regard and esteem. 
Need I read you a lecture? ' 'Hath not God 
chosen the foolish, the weak, the base, yea, 
and even things that are not, to bring to 
naught things that are?" Why, then, do you 
despise my rank, my state, and quality in the 
world? 

As for my Confession of Faith, which you 
also secretly despise, (p. 1,) if it be good and 
godly why may it not be accepted? "If I 
have spoken evil, bear witness of the evil ; but 
if well, why smitest thou me?" If you and 
the brethren of your way did think it conve- 
nient to show to the world what you held, if 
perhaps by that means you might escape the 
prison, why might not I, after above eleven 
years' endurance there, give the world a view 
of my faith and practice, if peradventure 
wrong thoughts and false judgments of me 
might by that means be abated and removed? 

But you suggest I did it because I was so 
willing to be known in the world by my sin- 
gular faith and practice. 

How singular my faith and practice is may 
be better known to you hereafter ; but that I 
did it for a popular applause and fame, as 
your words seem to bear, (for they proceed 



DIFFERENCES ABOUT BAPTISM NO BAR TO COMMUNION. 843 



from a taunting spirit,) that will be known to 
you better in the day of God, when your evil 
surmises of your brother and my designs in 
writing my book will be published upon the 
house-tops. 

And even now, before I go any further, I 
will give you a touch of the reason of my pub- 
lishing that part thereof which you so hotly 
oppose. 

It was because of those continual assaults 
that the rigid brethren of your way made, not 
only upon this congregation to rend it, but 
also upon many others about us, if peradven- 
ture they might break us in pieces and draw 
from us disciples after them. 

Assaults, I say, upon this congregation by 
times, for no less than these sixteen or eighteen 
years ; yea, myself they have sent for and en- 
deavoured to persuade me to break communion 
with my brethren ; also with many others they 
have often tampered if haply their seeds of 
division might take. Neither did they alto- 
gether fail of their purpose ; for some they did 
rend and dismember from us, but none but 
those of whom now they begin to be ashamed ; 
the judgment of God so following their design 
that the persons which then they prevailed 
upon are now a stain and reproach to religion. 
Neither were these spirits content with that 
discord they did sow among us, but they pro- 
ceeded to seize upon others. But to pass these, 
the wild and unsound positions they have 
urged to maintain their practice would be too 
large here to insert. 

Now, sir, to settle the brethren (the brethren 
of our community) and to prevent such disor- 
ders among others was the cause of my pub- 
lishing my papers ; and, considering my con- 
cern in the house of God, I could do no less 
than to give them warning, that every man 
might deliver his soul. 

You proceed, saying, " It is my liberty, as 
well as others into whose hands it falls, to 
weigh what you have said in truth's balance ; 
and if it be found too light to reject it, whether 
you will or no." 

Answer. Do but grant me, without mocking 
of me, the liberty you desire to take, and, God 
helping me, I desire no more to shift for my- 
self among you. 

As to your saying that I proudly and impe- 
riously insult because I say they are babes and 
carnal that attempt to break the peace and 
communion of churches, though upon no bet- 
ter pretences than water, you must know I am 
still of that mind, and shall be so long as I see 



the effects that follow — viz., the breach of 
love, taking off' Christians from the more 
weighty things of God, and to make them 
quarrel and have heart-burnings one against 
another. 

Where you are pleased to charge me with 
raging for laying those eighteen particular 
crimes to the charge of such who exclude 
Christians from church communion, and debar 
them their heaven-born privileges, for the 
want of that which yet God never made the 
wall of division between us, (p. 116,) I say, 
when you can prove that God hath made water 
baptism that wall, and that the stress of the 
after eighteen charges lies wholly and only 
in that, then you may, time enough, call my 
language such as wanteth charity ; but I ques- 
tion, though that was granted, whether your 
saying I rage will be justified in the day of 
judgment. My great noise, as you call it, 
about an initiating ordinance you say you 
shall take no notice of. P. 3. 

Answer. Although you do not, I must. For 
if baptism be not that, but another, and if vis- 
ible saints may enter into fellowship by that 
other, and are nowhere forbidden so to do, be- 
cause they have no light into water baptism, it 
is of weight to be considered by me, yea, and 
of others too who are unprejudiced. 

2. How ignorant you are of such as hold it 
the initiating ordinance I know not, and how 
long you have been of that persuasion I know 
not. This I know, that men of your own 
party, as serious, godly, and it may be more 
learned than yourself, have within less than 
this twelvemonth urged it. Mr. D., in my 
hearing did, from Eom. vi. 1, 2, in the meeting 
in Lothbury, affirm it ; also my much-esteemed 
Mr. D. A. did twice in a conference with me 
assert it. 

3. But wdiatever you say, whether for or 
against, it is no matter ; for while you deny it 
to be the entering ordinance, you account it 
the wall, bar, bolt and door, even that which 
must separate between the righteous and the 
righteous ; nay, you make want of light there- 
in a ground to exclude the most godly from 
your communion, when every novice in re- 
ligion shall be received into your bosom and 
be of esteem with you because he hath (and 
from what ground God knows) submitted to 
water baptism. 

I am glad that in p. 4 you conclude with me 
what is the initiating ordinance ; but withal 
give me leave to correct, as I think, one ex- 
travagant expression of yours. 



844 



BUNYAN'S COMPLETE WORKS. 



You say, " It is consent on all hands, and 
nothing else, that makes them members of 
particular churches; and not faith and bap- 
tism." P. 4. 

You might have stopped at " and nothing 
else." You need not, in particular, have re- 
jected faith; your first error was bad enough. 
What! nothing else but consent? What! not 
so much as a respect to the matter or end? 
Why, then, are not all the communities of all 
the highwaymen in the land truly constituted 
churches of Christ, unless you can prove that 
they hold together, but not by consent ? 

What ! consent and nothing else ? But why 
do you throw out faith? Why, I throw out 
baptism ; which, because you cannot as to the 
case in hand fetch in again, therefore out must 
faith go too. Your action is much like that 
harlot's that stood to be judged by Solomon, 
who, because her own child was dead, would 
have her neighbour's killed also. Faith, sir, 
both in the profession and confession of it, is 
of immediate and absolute concern, even in 
the very act of the Church's reception of this 
or another member. Throw out faith, and 
there is no such thing as a Christian, neither 
visible or invisible. You ought to receive no 
man but upon a comfortable satisfaction to the 
Church that you are now receiving a believer. 
Faith, whether it be savingly there or no, is 
the great argument with the Church in receiv- 
ing any ; we receive not men as men, but the 
man immediately under that supposition : He 
hath faith, he is a Christian. Sir, consent 
simply, without faith, makes no man a mem- 
ber of the Church of God, because then would 
a Church not cease to be a Church, whoever 
they received among them ; yea, by this asser- 
tion you have justified the Church of Eome 
itself to be to this day both good and godly, 
unless you can prove that they did at first and 
do now receive their unbelieving members 
without their own consent. 

The Church hath no such liberty to receive 
men without respect to faith ; yea, faith and 
holiness must be the essentials or basis upon 
and for the sake of which you receive them — 
holiness, I say, yet not such as is circumstan- 
tial, but that which is such in the very heart 
of it. Pray you, in your next, therefore, word 
it better, lest while you slight and trample 
upon me, you stand before all blameworthy 
yourself. 

The Scriptures you speak of I did not in my 
first (p. 68) produce to show that persons un- 
baptized might hold communion with the 



Church, (though I am fully convinced they 
may,) but to show that knowledge of those 
persons, of their faith and holiness in general, 
ought first to be showed to the Church, before 
she can lawfully receive them. Acts ix. 25, 
26, 27 ; 1 Cor. xvi. 10 ; 2 Cor. viii. 23. 

As to my answer to a question (p. 70) which 
you have at p. 5 of yours corrupted, and then 
abused, I tell you, again, that a discovery of 
the faith and holiness, and a declaration of the 
willingness of a person to subject himself to 
the laws and government of Christ in his 
Church, is a ground sufficient to receive such 
a member. 

But you descant, " Is baptism none of the 
laws of Christ?" 

Ansiver. It is none of those laws, neither any 
part of them, that the Church, as a Church, 
should show her obedience by. For albeit 
that baptism be given by Christ our Lord to 
the Church, yet not for them to worship him 
by as a Church. Show me what church ordi- 
nance it is, and when or where the Church as 
a Church is to practice it as one of those laws 
and appointments that he hath commanded 
his Church to show to him her obedience 
by? 

Again, that submitting to water baptism is a 
sign or note that was ever required by any of 
the primitive churches of him that would hold 
fellowship with them, or that it infuseth such 
grace and holiness into those that submit there- 
to as to capacitate them for such a privilege, or 
that they did acknowledge it a sign thereof, I 
find not in all the Bible. 

I find not, as I told you in my first, that 
baptism is a sign to any but the person that is 
baptized. The Church hath her satisfactions 
of the person from better proof. Col. ii. 12; 
Eom. vi. 1, 2, 3, 4; 1 Cor. xv. 29; Acts ii. 38 ; 
xxii. 16 ; 1 Pet. iii. 21. 

I told you also that baptism makes thee no 
member of the Church, neither doth it make 
thee a visible saint ; it giveth thee, therefore, 
neither right to nor being of membership at 
all. Why, sir, did you not answer these things, 
but slip them with others, as if you were un- 
concerned, troubling your reader with such 
kind of insinuations as must needs be unsa- 
voury to godly ears ? 

You make the moral law none of Christ's 
but Moses's ; not the Son's, but the servant's ; 
and tell me, because I plead for faith and holi- 
ness, according to moral duties gospelized, 
(they are my words, p. 79,) whereby we ought 
to judge of the fitness of members, that there- 



DIFFERENCES ABOUT BAPTISM NO BAB TO COMMUNION. 



845 



fore Moses is more beholden to me than Christ. 
P. 6. 

Sir, know you not yet that a difference is to 
be put betwixt those rules that discover the 
essentials of holiness and those that in them- 
selves are not such, and that that of faith and 
the moral law is the one, and baptism, &c, the 
other? 

Is not love to God, abhorrence of idols, to 
forbear blaspheming, to honour our parents, to 
do no murder, to forbear theft, not to bear false 
witness, nor covet, &c. — are not, I say, these 
the precepts of the Lord Jesus, because de- 
livered by Moses ? Or are these such as may 
better be broken than, for want of light, to 
forbear baptism with water ? Or doth a man, 
while he liveth in the neglect of these, and in 
the mean time bustles about those you call 
Gospel commands, most honour Christ or best 
fit himself for fellowship with the saints? 
Need I tell you that the faith of Christ, with 
the ten commandments, are as much now Gos- 
pel commands as baptism, and ought to be in 
as much and far more respect with the holy 
ones than that or other the like ? 

Yea, shall I tell you that baptism will neither 
admit a man into fellowship nor keep him there 
if he be a transgressor of a moral precept ; and 
that a man who believeth in Jesus and fulfilleth 
the moral law doth more glorify God and hon- 
our religion in the world than he that keepeth, 
if there were so many, ten thousand figurative 
laws? 

As to those commands that respect God's in- 
stituted worship in a Church as a Church, I 
have told you that baptism is none of them, 
and you have been driven to confess it; the 
Church, then, must first look to faith, then to 
good living according to the ten command- 
ments ; after that she must respect those ap- 
pointments of our Lord Jesus that respect her 
outward order and discipline; and then she 
walks as becomes her, sinning if she negiecteth 
either, sinning if she overvalueth either. 

But why did you not answer those texts I 
produced for the strengthening of my argu- 
ment — viz., Rom. xiv. 18 ; Deut. xxiii. 47 ; 
James ii. 8-12 ; 1 Cor. ix. 21 ; v. 9, 10, 11 ; Gal. 
vi. 15, 16 ; Philem. 3 ; 1 Tim. i. 9, 10, 11 ; Acts 
xx. 28, 32 ; Eom. xiii. 13 ; James iv. 11 ; 1 
Cor. v. 12? 

Deal fairly; answer those texts, with the 
argument made upon them; and when you 
have, after a godly manner, done that, you 
may the more boldly condemn. 

You tell me that in p. 93 of mine I say, 



"None ever received baptism without light 
therein." 

What if I did, as I did not? but you grant 
it. And now I will ask you — and pray deal 
fairly in your answer — May a man be a visible 
saint without light therein ? May he have a 
good conscience without light therein? And 
seeing that baptism is none of the worship that 
Christ instituted in his Church for them to 
practice as a Church, must he be kept dark 
about all other things concerning the worship 
of God in his Church until he receive light 
therein ? 

You have answered already (p. 7) " that 
they ought to be ashamed, and to repent of 
that abomination, (their sprinkling,) before 
they come to have a sight of the pattern of 
the house of God, the goings in and the 
comings out thereof." Ezek. xliii. 10, 11. 

But, sir, whereof clo you find that want of 
light in water baptism, or because a man hath 
been sprinkled, that he is to be kept dark in 
all other temple institutions till he be ashamed 
and repent of that? Pray produce the texts, 
for Ezekiel helps you nothing. He speaks 
only of the pattern of the house, the goings 
out and comings in thereof. As for the coming 
in, you have already confessed that baptism is 
not the entering ordinance. And as for the 
worship that Christ hath instituted in his 
Church as a Church, I say, and you also have 
said it, (p. 40,) baptism is none of the forms 
thereof, none of the ordinances thereof; for 
baptism is, as to the practice of it, that which 
is without the Church, without the house of 
God. Then, by your own text, if a man do 
repent him of his christening in his childhood, 
he may be received into fellowship without 
submitting to baptism. But I will not strain 
you too far. 

You add, "Is it a person's light that giveth 
being to a precept?" 

Answer. Who said it? Yet it is his light 
and faith about it that can make him do it 
acceptably. 

You ask again, " Suppose men plead want 
of light in other commands ?" 

Answer. If they be not such the forbearance 
of which discapacitates him of membership, 
he may yet be received to fellowship. 

" But what if a man want light in the sup- 
per?" P. 7. 

Answer. There is more to be said in that 
case than in the other, for that is a part of 
that worship which Christ hath instituted for 
his Church to be conversant in as a Church, 



846 



BUNYAN'S COMPLETE WORKS. 



presenting them as such, with their commu- 
nion with their Head and with one another as 
members of him. " The cup of blessing which 
we bless, is it not the communion of the blood 
of Christ? The bread which we break, is it 
not the communion of the body of Christ? 
For we being many, are one bread and one 
body, for we are all partakers of that one 
bread." 1 Cor. x. 16, 17. Wherefore this being 
a duty incumbent on the Church as a Church, 
and on every member of that body as such, 
they are obliged in that case more closely to 
deal with the members than in that wherein 
they are not so concerned, and with which 
as such they have nothing to do. No man 
baptizeth by virtue of his office in the Church ; 
no man is baptized by virtue of his member- 
ship there. 

" But what if a man want light in his duty 
to the poor?" P. 8. 

Answer. If he doth, God must give it him — 
I mean, to know his duty as a church mem- 
ber. Now I will add, But what if he that can 
give a shilling giveth nothing? I suppose 
all that the Church can do in that case is but 
to warn, to exhort, and charge, and to show 
him his duty ; and if he neglect, to show him 
" that he that soweth sparingly shall not reap 
plentifully." But to cut a man off for this, 
as you frowardly urge, (page 8,) would argue 
that Church (at least I think so) a little too 
bold with so high and weighty a censure. I 
plead not here for the churl, but seek to allay 
your heat ; and should it be granted that such 
deserve as you would have it, this makes no 
matter to the case in hand. 

Now, whereas you suggest that " moral evils 
are but sins against men," (p. 8,) you are too 
much unadvised. The moral evil, as you call 
it, whether you respect the breach of the first 
or second table, is first and immediately a 
sin against God ; and more insufferable, yea 
and damnable, than for a man for want of light 
to forbear either baptism or the Lord's Supper. 

But you say, " We have now found an ad- 
vocate for sin against God in the breach of one 
of his holy commands." 

Answer. As if none of the moral precepts 
were his ! But, sir, who have I pleaded for in 
the denial of any one ordinance of God, yea, 
or for their neglect of it either? What I say 
is but that men must have light, that they 
may not do in darkness, or papist-like live by 
an implicit faith. 

But I see you put no difference between an 
open breach of the law and a forbearing that 



which to him is doubtful. But I will suppose 
a case : There is a man wants light in bap- 
tism, yet by his neighbour is pressed to it; he 
saith he seeth it not to be his duty ; the other 
saith he sins if he doth it not. Now, seeing 
whatsoever is not of faith is sin, what should 
this man clo? If you say, "Let him use the 
means," I say so too. But what if, when he 
hath used, he still continueth dark about it, 
what will you advise him now? If you bid 
him wait, do you not encourage him to live in 
sin as much as I do ? Nay, and seeing you 
will not let him, for want of light in that, 
obey God in other his institutions, what is it 
but to say, " Seeing you live for want of light 
in the neglect of baptism, we will make you, 
while you continue so, live, though quite 
against your light, in the breach of all the 
rest?" And where ydu are commanded thus, 
you may show the place when you find it. 

Now, where you urge that you are one of 
them that say, "The epistles were writ to 
particular churches, and so serve nothing at 
all for our kind of communion," urging fur- 
ther, " That it will be difficult for me to prove 
that they were also directed to particular 
saints." 

Answer. I wish there were nothing harder 
that were good for me to do. 

But what should be the reason that our 
author, with others of his opinion, should 
stickle so hard to prove all the epistles were 
wrote to particular churches? Why, because 
those members were, as they think, every one 
baptized; and so the epistles from which we 
fetch our arguments for the love and concord 
of saints to be only proper to themselves. But 
if this be true, there is virtue indeed, and 
more than ever I dreamed of, in partaking of 
water baptism ; for if that shall take away the 
epistles, and consequently the whole Bible, 
from all that are not baptized, then are the 
other churches, and also particular saints, in a 
very deplorable condition. For he asketh me 
very devoutly, " Whether any unbaptized per- 
sons were concerned in these epistles?" P. 9. 
But why would they take from us the Holy 
Scriptures? Verily, that we might have 
naught to justify our practice withal; for 
if the Scriptures belong only to baptized 
believers, they then belong not to the rest; 
and in truth if they could persuade us to 
yield them this grant, we should but sorrily 
justify our practice. But I would ask these 
men if the word of God came out from them ? 
or if it came to them only? or whether 



DIFFERENCES ABOUT BAPTISM NO BAR TO COMMUNION. 847 



Christ hath not given his whole word to 
every one that believeth, whether they he 
baptized or in or out of church fellowship? 
(John xviii.,) or whether every saint, in some 
sort, hath not the keys of the kingdom of 
heaven, which are the Scriptures and their 
power ? 

Would to God they had learned more mod- 
esty than thus to take from all others and 
appropriate to themselves, and that for the 
sake of their observing a circumstance in re- 
ligion, so high and glorious a privilege! 

But we will come a little to proof. What 
Church will this author find in Rome, that 
time the epistle was sent to the brethren there, 
besides that Church that was in Aquila's house, 
although many more saints were then in the 
city? Yea, the apostle, in his salutation at 
the beginning, embraceth them only as breth- 
ren, without the least intimation of their being 
gathered into fellowship. " To all that be at 
Rome, beloved of God, called to be saints, 
grace to you," &c. To all there, to all in that 
city, beloved of God and that are converted to 
the Lord Jesus Christ. A Church there was 
in Aquila's house, and that there were many 
more saints besides is, and that by the text, 
manifest. Besides, considering the rules that 
are given them in the 14th and 15th chapters 
about their receiving one another, doth yet 
strongly suggest to me that they were not yet 
in fellowship, but as it were now about it, 
when Paul wrote his epistle to them. 

The first epistle written to Corinth was also 
wrote to " all them that in every place called 
upon the name of the Lord Jesus Christ." 1 
Cor. i. 2. But it will be hard work for our 
author to make it manifest that none in those 
days did call on the name of our Lord but 
those that were first baptized. 

The second epistle, also, was not only writ- 
ten to the Church at Corinth, but also "to all 
the saints which were in all Achaia." To the 
Galatians and Thessalonians, indeed, his salu- 
tation was only to the churches there, but the 
three epistles before were as well to all other, 
as also that to the Ephesians, Philippians, and 
Colossians, in which the faithful and saints in 
Christ Jesus were also every one compre- 
hended. Besides, to what particular Church 
was the epistle to the Hebrews wrote? or the 
epistle of James ? both those of Peter and the 
first of John? Nay, that of John was wrote 
to some at that time out of fellowship, " that 
they might have fellowship with the Church." 
Chap. i. 1, 2, 3, 4. So that these brethren 



must not have all the Scriptures. We have, 
then, a like privilege with all the saints 
to use the Scriptures for our godly edi- 
fying, and to defend ourselves thereby from 
the assaults of those that would make spoil of 
us. But to pass this and come to the next. 

You object for that I said, " If water bap- 
tism (as the circumstances with which the 
Church was pestered of old) trouble the peace 
and wound the consciences of the godly, dis- 
member and break their fellowship, it is, al- 
though an ordinance, for the present prudently 
to be shunned." P. 86. 

At this, as I said, you object and say, " Did 
I ever find baptism a pest or a plague to the 
churches? and did ever God send an ordinance 
to be a pest and a plague to his people?" 

I answer, I said not that God did send it for 
any such end at all : God's ordinances are 
none of this in themselves ; not if used as and 
for the end for which God sent them. But yet 
both baptism and the supper of the Lord have 
(by being wrested out of their place) been a 
great affliction to the godly both in this and 
other ages. What say you to breaking of 
bread, which the devil, by abusing, made an 
engine in the hands of papists to burn, starve, 
hang, and draw thousands ? What say you to 
John of Leyden ? What work did he make 
by the abuse of the ordinance of water bap- 
tism ! And I wish this age had not given 
cause, through the church-rending spirit that 
some are possessed with, to make complaint of 
this matter, who have also had for their engine 
the baptism with water. Yea, yourself, sir, so 
far as I can perceive, could you get but the 
opportunity — yourself, I say, under pretence 
of this innocent ordinance, as you term it — ■ 
would not stick to make inroads, and outroads 
too, in all the churches that suit not your fancy 
in the land. For you have already been bold 
to affirm, " That all those that have been 
baptized infants ought to be ashamed and re- 
pent before they be showed the pattern of the 
house." And what is this but to threaten that 
could you have your will of them you would 
quickly take from them their present church 
privileges, and let them see nothing thereof 
till those qualifications, especially subjection 
to water baptism, were found to attend to each 
of them ? 

As to the persons you speak of, " who have 
rent churches in pieces by making preaching 
by method, doctrine, reason, and use to be an- 
tichristian," or because they could not have 
other ministrations performed after their fan- 



848 



BUNYAN'S COMPLETE WORKS. 



cies, (pp. 11, 12,) the imprudence of such with 
yourselves hath been heartbreaking to many 
a gracious soul, an high occasion of stumbling 
to the weak, and a reproach to the ways of 
the Lord. That it may be prudently shunned, 
I referred you then for proof to what should 
be offered after ; but to this you cry out, and 
so pass it. 

And now, reader, although this author hath 
thus objected against some passages in this my 
first argument for communion with persons un- 
baptized, yet the body of my argument he 
misseth and passeth over, as a thing not worth 
the answering ; whether because he forgot, or 
because he was conscious to himself that he 
knew not what to do therewith, I will not now 
determine. 

1. I effectually prove, "That baptism is not 
the initiating ordinance." Pp. 71, 75. 

2. I prove, " That though it was, yet the 
case may so fall out that members might be re- 
ceived without it." Pp. 82, 83. 

3. I prove, " That baptism makes no man a 
visible saint, nor giveth any right to church 
fellowship." P. 76. 

4. I prove, " That faith, and a life becoming 
the law of the ten commandments, should be 
the chief and most solid argument with the 
true churches to receive saints to fellowship." 

5. I prove, " That circumcision in the flesh, 
which was the entering ordinance of old, was 
a type of circumcision in the heart." Pp. 79, 80. 

These things, with others, our author letteth 
pass, although in the proof of them abideth 
the strength of this first argument, to which I 
must entreat him in his next to cast his eye 
and give a fair answer, as also to the Scriptures 
on which each are built, or he must suffer me 
to say I am abused. Further, I make a ques- 
tion upon three Scriptures : Whether all the 
saints, even in the primitive times, were bap- 
tized with water ? To which also he answereth 
nothing ; whereas he ought to have done it if 
he will take in hand to confute. The Scrip- 
tures are — 1 Cor. i. 14, 15, 16; Eom. vi. 2; 
Gal. iii. 27. Yet were they effectually an- 
swered my argument is nothing weakened. 

You come to my second argument, drawn 
from Eph. iv. 4, 5, 6, upon which a little more 
now to enlarge, and then to take notice of 
your objection. 

The apostle, then, in that 4tli of the Ephe- 
sians, exhorteth the Church there, " with all 
lowliness, and meekness, with long-suffering 
and forbearing one another, to endeavour to 
keep the unity of the Spirit in the bond of 



peace." This done, he presents them with 
such arguments as might fasten his exhorta- 
tion to purpose upon them. 

1. The first is, because the body is one: 
"There is one body;" therefore they should 
not divide ; for if the Church of Christ be a 
body, there ought not to be a rent or schism 
among them. 

2. His second argument is, "There is one 
Spirit," or one quickening principle, by which 
the body is made to live. For having asserted 
before that Christ hath indeed a body, it was 
meet that he showed also that this body hath 
life and motion. Now that life, being none 
other than that nourishment or spirit of life 
from which the "whole body, fitly joined to- 
gether, and compact by that which every joint 
supplieth, according to the effectual working 
of the measure in every part, maketh increase 
of the body, to the edifying of itself in love" 
— now this spirit, being first and chiefly in the 
head, therefore none other but those that hold 
the head can have this nourishment ministered 
to them. Besides, this is the spirit that knits 
the body together, and makes it increase with 
the increase of God. Col. ii. 16. This is the 
unity of the Spirit which he before exhorts 
them to keep. 

3. The third argument is, because their hope 
is also but one : " Even as you are called (saith 
he) in one hope of your calling." As who 
should say, My brethren, if you are called 
with one calling — if your hope, both as to the 
grace of hope and also the object, be but one — 
if you hope for one heaven and for one eternal 
life, then maintain that unity of the Spirit and 
hope, while here, in love and the bond of 
peace. 

4. The fourth argument is, "There is one 
Lord," or Husband, or Prince, to whom this 
Church belongs ; therefore if we have hus- 
band but one, lord and prince but one, let 
us not rend into many parties, as if we had 
many husbands, lords, and princes to govern 
us as his wife, his house, and kingdom. Is 
Christ divided ? 

5. The fifth argument is, "There is one 
faith," by which we all stand justified by one 
Lord Jesus Christ; one faith by which we es- 
cape the wrath of God ; one faith by which 
only they that have it are blessed. Yea, seeing 
there is but one faith, by which we are all put 
into one way of salvation, let us hold together 
as such. 

6. The sixth argument, "There is one bap- 
tism." Now we are come to the pinch — viz., 



DIFFERENCES ABOUT BAPTISM NO BAB TO COMMUNION. 849 



Whether it be that of water or no? which I 
must positively deny — 

1. Because water baptism hath nothing to do 
in a Church as a Church ; it neither bringeth 
us into the Church, nor is any part of our wor- 
ship when we come there : how, then, can the 
peace and unity of the Church depend upon 
water baptism ? Besides, he saith expressly it 
is the unity of the Spirit, not water, that is 
here intended ; and the arguments brought to 
enforce it are such as wholly and immediate- 
ly relate to the duty of the Church as a 
Church. 

2. Further, that other text that treateth of 
our being baptized into a body saith expressly 
it is done by the Spirit : " For by one Spirit 
we are all baptized into one body." 1 Cor. xii. 
13. Here is the Church presented as under 
the notion of a body ; here is a baptism men- 
tioned by which they are brought or initiated 
into this body ; now that this is the baptism 
of water is utterly against the words of the 
text : " For by one Spirit are we all baptized 
into one body." Besides, if the baptism here 
be of water, then is it the initiating ordi- 
nance ; but the contrary I have proved, and this 
author stands by my doctrine. So, then, the 
baptism here respecting the Church as a body, 
and water having nothing to do to enter men 
into the Church nor to command them to prac- 
tice it as a Church in order to their peace or 
communion, or respecting the worship of God 
as such — and I say again the baptism in the 
sixth argument being urged precisely for no 
other purpose but with respect to the Church's 
peace as a body — it must needs be that bap- 
tism by virtue of which they were initiated, 
and joined together in one ; and that baptism 
being only that which the Spirit executeth, 
this therefore is that one baptism. 

7. The other argument is also effectual: 
"There is one God and Father of all, who is 
above all, and through all, and in you all." 
If we are one body, if to it there be but one 
Spirit, if we have but one hope, one faith, and 
be all baptized by one Spirit into that one 
body, and if we have but one Lord, one God, 
and he in every one of us, let us be also one, 
and let them that are thus qualified both join 
together and hold in one. 

But our author against this objecteth, "That 
now I employ my pen against every man, and 
give the lie to all expositors ; for they hold this 
one baptism to be none other than that of 
water." P. 13. 

Answer. What if I should also send you to 
54 



answer those expositors that expound certain 
Scriptures for infant baptism, and that by them 
brand us for Anabaptists? Must this drive 
you from your belief of the truth? Exposi- 
tors I reverence, but must live by mine own 
faith. God hath nowhere bound himself to 
them more than to others with respect to the 
revelation of his mind in his word. 

But it becomes not you to run thus to ex- 
positors, who are, as to your notions in many 
things, but of yesterday: "To the law and to 
the testimony," for out of the mouth of babes 
the Lord hath ordained strength. 

But you bid me tell you "what I mean by 
Spirit baptism." 

Answer. Sir, you mistake me: I treat not 
here of our being baptized with the Spirit, 
with respect to its coming from heaven into 
us, but of that act of the Spirit, when come, 
which baptizeth us into a body or Church. It 
is one thing to be baptized with the Spirit in 
the first sense, and another to be baptized by 
it in the sense I treat of: for the Spirit to come 
upon me is one thing, and for that, when come, 
to implant, embody, or baptize me into the 
body of Christ is another. 

Your question therefore is grounded on a 
mistake both of my judgment and the words 
of the apostle. Wherefore thus I soon put an 
end to your objections. P. 14. For the Spirit 
to come down upon me is one thing, and for 
the Spirit to baptize or implant me into the 
Church is another; for to be possessed with 
the Spirit is one thing, and to be led by that 
Spirit is another. I conclude, then, seeing 
the argument taken from that one baptism 
respecteth church fellowship properly, and 
seeing water baptism meddleth not with it as 
such, it is the other, even that in 1 Cor. xii. 
16, that is here intended, and no other. 

But you add, "If nothing but extraordinary 
gifts are called the baptism of the Spirit in a 
strict sense, then that baptism (1 Cor. xii.) 
must be water baptism, as well as that in 
Ephesians." 

Hold : you make your conclusions before you 
have cause. First prove that in the Ephe- 
sians to be meant of water baptism, and that 
the baptism in 1 Cor. xii. 16 is the baptism 
you would have it, and then conclude my ar- 
gument void. 

That is the baptism of the Holy Ghost, ac- 
cording to the common notion, I say not; for 
you to assert it is the baptism of water gives 
the lie to the text; but that it is an act of the 
Holy Ghost baptizing the saints into a body 



850 



BUNYAN'S COMPLETE WORKS. 



or Church, you will hardly be able to make 
the contrary appear to be truth. 

But behold, while here you would have this 
to be baptism with water, how you contradict 
and condemn your own notion! You say 
water baptism is not the entering ordinance, 
yet the baptism here is such as baptizeth us 
into a body; wherefore, before you say next 
time that this in 1 Cor. xii. 13 is meant of 
water baptism, affirm that water baptism is 
the initiating or entering ordinance, that your 
opinion and doctrine may hang better to- 
gether. 

We come to my third argument, which is, 
" To prove it is lawful to hold church commu- 
nion with the godly, sincere believer, though 
he hath not been baptized with water, because 
he hath the doctrine of baptism. Heb. vi." 
Which doctrine I distinguish from the practice 
.of it; the doctrine being that which by the 
outward sign is presented to us, or which 
by the outward circumstance of the act is 
preached to the believer — viz., the death of 
Christ, my death with Christ ; also his resur- 
rection from the dead, and mine with him to 
newness of life. This our author calleth "one 
of the strangest paradoxes that he hath lightly 
observed." 

Answer. How light he is in his observation 
of things I know not; this I am sure, the 
apostle makes mention of the doctrine of bap- 
tism ; now that the doctrine of a man or ordi- 
nance is the signification of what is preached 
is apparent to very sense. What is Christ's 
doctrine, Paul's doctrine, Scripture doctrine, 
but the truth couched under the words that 
are spoken ? So the doctrine of baptism, yea, 
and the doctrine of the Lord's Supper, are 
those truths or mysteries that such ordinances 
preach unto us. And that the doctrine of 
baptism in this sense is the great end for 
which that and the Lord's Supper were in- 
stituted is apparent from all the Scriptures. 
It is that which the apostle seeketh for in that 
eminent 6th of the Romans: "Know you not 
that so many of us as were baptized into Jesus 
Christ were baptized into his death? There- 
fore we are buried with him by baptism, that 
like as Christ was raised from the dead by the 
:glory of the Father, so we should walk in new- 
ness of life. For if we have been planted to- 
gether in the likeness of his death, we shall 
■ also be in the likeness of his resurrection." 
What is here discoursed but the doctrine of or 
that which baptism teacheth ; with an intima- 
tion that that was the chief for the sake of 



which that shadow was instituted, as also that 
they that have the doctrine, or that which is 
signified thereby, they only must reign with 
Christ? 

Again. This is that which he seeketh for 
among the Corinthians: "If the dead rise not 
at all, (saith he,) why then were you baptized 
for the dead?" Why then were you baptized? 
what did baptism teach you? what doctrine 
did it preach to you? Further, "Buried with 
him in baptism, wherein also you are risen 
again with him through the faith of the ope- 
ration of God, who raised him from the dead." 
What is here in chief asserted but the doc- 
trine only which water baptism preacheth, 
with an intimation that they, and they only, 
are the saved of the Lord that have heard, re- 
ceived, and that live in this doctrine? Col. ii. 
12, 13. 

The same may be said of the Lord's Supper ; 
it also hath its doctrine. But against this our 
author objecteth, saying, "That this is called 
the doctrine of baptism I am yet to learn." 

Answer. Your ignorance of the truth makes 
it not an error ; but I pray you, what is the 
doctrine of baptism if not that which baptism 
teacheth, even that which is signified thereby 
as that is the doctrine of Christ and the Scrip- 
tures which he and they teach as the mind of 
God? 

But you say, " I took the doctrine of baptism 
to be the command that a believer should be 
baptized for such ends as the Gospel express- 
ed." 

Answer. To assert that a figurative ordinance 
is of God is one thing, but the doctrinal signi- 
fication of that ordinance is another; a man 
may preach the command, yet none of the 
doctrines which baptism preacheth. The doc- 
trine lieth not in the command, but the mystery 
discovered to faith by the act. 

You object, " If the resurrection be the doc- 
trine of baptism, why doth the apostle make 
that and the doctrine of baptism things distinct 
in Heb. vi. ?" 

Answer. The resurrection, simply considered, 
is not the doctrine of baptism, but Christ's, 
and mine by him. Besides, there is more in 
it than the mystery of this resurrection ; there 
is my death first, and then my rising with him. 

But you add, " Under the law, all the sacri- 
fices of that dispensation, with their sabbaths, 
were types of that Christ who was the sub- 
stance of all those ceremonies. If any of 
them, then, that professed faith in the Messias 
to come should, upon scruples or want of pre- 



DIFFERENCES ABOUT BAPTISM NO BAR TO COMMUNION. 851 



tended light, neglect the whole or part of that 
typical worship, why may not a man say of 
them, as this advocate of the practice under 
debate, They had the richer and better sacri- 
fice?" 

Answer. First, that the brethren which re- 
fuse to be baptized, as you and I would have 
them, refuse it for want of pretended light, be- 
comes you not to imagine, unless your boldness 
will lead you to judge that all men want sin- 
cerity that come not up to our judgment. 
Their conscience may be better than either 
yours or mine, yet God, for purposes best 
known to himself, may forbear to give them 
conviction of their duty in this particular. 
But what ! because they are not baptized, have 
they not Jesus Christ? or must we now be 
afraid to say, Christ is better than water bap- 
tism? Yea, God himself, for the sake of this 
better thing, hath suffered in his Church a 
suspension of some of his ordinances, yet 
owned them for his truly constituted congre- 
gation. What say you to the Church in the 
wilderness ? I touched you with it in my first, 
but perceived you listed not to meddle there- 
with. That Church received members the way 
which was not prescribed by, but directly 
against, the revealed mind of God, yet stood a 
true Church, their members true members; 
also that Church in that state was such before 
whom, among whom, and to whom God con- 
tinually made known himself to be their God 
and owned them for his peculiar treasure. 

And now I am fallen upon it, let me a little 
enlarge. This Church, according to the then 
instituted worship of God, had circumcision 
for their entering ordinance, (Gen. xvii. 13, 
14,) without which it was unlawful to receive 
any into fellowship with them ; yea, he that 
without it was received was to be cut off and 
cast out again. Further, as to the passover, 
the uncircumcised was utterly forbidden to eat 
it. Ex. xii. Nov/, if our brethren had as express 
prohibition to justify their groundless opinion 
as here is to exclude the uncircumcised from 
the communion of the Church and the pass- 
over — I say, if they could find it written, " No 
unbaptized person shall enter, no unbaptized 
person shall eat of the supper " — what a noise 
would they make about it ! But yet let the 
reader observe that although circumcision was 
the entering ordinance, and our author saith 
baptism is not, yea, though this Church was 
expressly forbidden to receive the uncircum- 
cised, (and we have not a syllable now to forbid 
the unbaptized,) yet this Church received 



members without and otherwise than by this 
entering ordinance. They also admitted them 
to the passover ; yea, entertained, retained, 
and held communion with them so long as 
forty years without it. I say again, that the 
number of this sort of communicants was not 
so few as six hundred thousand. Moreover, to 
these uncircumcised was the land of Canaan 
given, yea, a possession of part thereof, before 
they were circumcised, but the old circumcised 
ones might not enter therein. I am the larger 
in this because our author hath overlooked my 
first mention thereof. And now I ask, What 
was the reason that God continued his presence 
with this Church, notwithstanding this trans- 
gression ? Was it not because they had that 
richer and better thing, the Lord Jesus Christ? 
" For they did all eat of that spiritual bread, 
and drank of that spiritual rock which follow- 
ed them ; and that rock was Christ." 1 Cor. x. 
I confess I find them under rebukes and judg- 
ments in the wilderness, and that they were 
many times threatened to be destroyed, but yet 
I find not so much as one check for their re- 
ceiving of members uncircumcised. Further, 
in the New Testament, where we have a cata- 
logue of their sins, and also of their punish- 
ment for them, we find not a word about 
circumcision, nor the smallest intimation of 
the least rebuke for neglecting the entering 
ordinance. 1 Cor. x. 5, 10. I will therefore 
say of them, as I have also said of my brethren, 
" They had the richer and better thing." 

But you object, "This putteth the whole of 
God's instituted worship, both under the law 
and Gospel, to the highest uncertainties." P. 
17. 

Answer. This putteth our opposers out of 
their road, and quencheth the flame of their 
unwarrantable zeal. For if the entering ordi- 
nance, if the ordinance without which no man 
might be added to the Church, was laid aside 
for forty years — yea, if more than six hundred 
thousand did communicate with them without 
it — I say again, if they did it, and held com- 
munion with God, that notwithstanding, yea, 
and had not, that we read of, all that time one 
small check for so doing, why may not we now 
enter communion, hold communion, maintain 
communion, church communion, without be- 
ing judged and condemned by you, because 
we canuot, for want of light, be all baptized 
before, especially considering baptism makes 
no man a saint, is not the entering ordinance, 
is no part of the worship of God enjoined the 
Church as a Church ? To conclude, although 



852 



BUNYAN'S COMPLETE WORKS. 



we receive members unbaptized, we leave not 
God's instituted worship at uncertainties, es- 
pecially what he hath commanded us as his 
Church : we only profess our want of light in 
some things, but see no word to warrant the 
forbearance of our duty in all for want of per- 
suasion in one. 

You object. "I call baptism a circumstance 
— an outward show I nickname it." 

Answer. Deep reproof! But why did you 
not show me my evil in thus calling it when 
opposed to the substance and the thing signi- 
fied? Is it the substance? Is it the thing 
signified? And why may not I give it the 
name of a show, when you call it a symbol 
and compare it to a gentlemen's livery? P. 52. 

But you say I call it an outward show. 

Answer. Is it an inward one? What is it? 
" It is a command." 

Answer. But doth that install it in that 
place and dignity that was never intended for 
it? 

You object further, " They cannot have the 
doctrine of baptism that understand not our 
way of administering it." P. 18. 

This is your mistake, both of the doctrine 
and thing itself. But if you will not scorn to 
take notice of me, I advise you again to con- 
sider that a man may find baptism to be com- 
manded, may be informed who ought to ad- 
minister it, may also know the proper subject, 
and that the manner of baptizing is dipping, 
and may desire to practice it because it is 
commanded, and yet know nothing of what 
water baptism preacheth or of the mystery 
baptism showeth to faith. But that the doc- 
trine of baptism is not the practice of it, not 
the outward act, but the thing signified, and 
that every believer hath that, must argue you 
more than bold to deny it. 

But say you, " Who taught you to divide 
betwixt Christ and his precepts, that you word 
it at such a rate, That he that hath the one?" 
<fec. 

Answer. To say nothing of faith and the 
word, verily reason itself teacheth it. For if 
Christ be my righteousness, and not water, if 
Christ be my advocate, and not water, if there 
be that good and blessedness in Christ that is 
not in water, then is Jesus Christ better than 
water, and also in these to be eternally divided 
from water, unless we will make them co-sa- 
viours, co-advocates, and such as are equally 
good and profitable to men. 

But say you, "I thought that he that hath 
Christ had an orderly right to all Christ's 



promises and precepts, and that the precepts 
of Christ are part of the riches that a believer 
hath in and by Christ." 

Answer. A believer hath more in Christ 
than either promise or precept, but all believ- 
ers know not all things that of God are given 
to them by Christ. But must they not use and 
enjoy that which they know because they 
know not all? or must they neglect the 
weightier matters because they want mint, 
anise, and cummin? Your pretended orderly 
rite is your fancy : there is not a syllable in 
the whole Bible that bids a Christian to for- 
bear his duty in other things, because he 
wanteth, as you term it, the symbol or water 
baptism. 

But say you, " He that despiseth his birth- 
right of ordinances, our church privileges, 
will be found to be a profane person, as Esau, 
in God's account." 

Baptism is not the privilege of a Church as 
such. But what! are they all Esaus indeed? 
Must we go to hell and be damned for want of 
faith in water baptism? And take notice, I 
do not plead for a despising of baptism, but a 
bearing with our brother that cannot do it for 
want of light. The best of baptism he hath — ■ 
viz., the signification thereof; he wanteth only 
the outward show, which, if he had, would not 
prove him a truly visible saint ; it would not 
tell me he had the grace of God in his heart ; 
it is no characteristical note to another of my 
sonship with God. 

But why did you not answer these parts of 
my argument? Why did you only cavil at 
words, which, if they had been left out, the 
argument yet stands good? "He that is not 
baptized, if yet a true believer, hath the doc- 
trine of baptism ; yea, he ought to have it 
before he be convinced it is his duty to be bap- 
tized, or else he playeth the hypocrite. There 
is therefore no difference between that believer 
that is and he that is not yet baptized with 
water, but only his going down into the water, 
there to perform an outward ceremony of the 
substance which he hath already ; which yet 
he is not commanded to do with respect to 
membership with the Church, but to obtain 
by that further understanding of his privilege 
by Christ, which before he made profession of, 
and that as a visible believer." 

But to come to my fourth argument, which 
you so tenderly touch as if it burnt your 
fingers : "I am bold, say I, to have commu- 
nion with visible saints as before, because God 
hath communion with them, whose example 



DIFFERENCES ABOUT BAPTISM NO BAR TO COMMUNION. 



in the case we are strictly commanded to fol- 
low." Receive ye one another, as Christ 
Jesus hath received you to the glory of God. 
Yea, though they be saints in opinion contrary 
to you or I, " we that are strong, ought to 
bear the infirmities of the weak, and not to 
please ourselves " — infirmities that are sinful, 
for they that are natural are incident to all. 
Infirmities, therefore, they are that for want 
of light cause a man to err in circumstantials. 
And the reason upon which Paul groundeth 
this admonition is, "For Christ pleased not 
himself, but, as it is written, The reproaches 
of them that reproached thee are fallen on 
me." 

You say to this, (p. 20,) "That it is Paul's 
direction to the Church at Rome how to re- 
ceive their brethren church members." 

I answer : 

1. What! are not the poor saints now in this 
city, are not they concerned in these instruc- 
tions ? Or is not the Church, by these words, 
at all directed how to carry it to those that 
were not yet in fellowship? A bold assertion, 
but grounded upon nothing but that you 
would have it so. 

2. But how will you prove that there was a 
Church, a right-constituted Church at Rome, 
besides that in Aquila's house ? Chap. xvi. 
Neither doth this epistle, nor any other in 
the whole book of God, affirm it. Besides, 
since Paul, in this last chapter, saluteth 
the Church in this man's house, but the other 
only as particular saints, it giveth farther 
ground of conviction to you that those others 
were not as yet embodied in such a fellowship. 

3. But suppose there was another Church 
besides, it doth not therefore follow that the 
apostle exhorteth them only to receive persons 
already in fellowship, but him, even every 
him, that there was weak in faith, but not to 
doubtful disputations. 

4. Suppose, again, the receiving here ex- 
horted to be such as you would have it, yet 
the rule by w r hich they are directed to do it is 
that by which we perceive that Christ hath 
received them ; but Christ did not receive 
them by baptism, but as given to him by 
the Father. Him therefore concerning whom 
'we are convinced that he by the Father is 
given to Christ, him should we receive. 

5. But what need I grant you that which 
cannot be proved ? Yet if you could prove it, 
it availeth nothing at all, because you may 
not, cannot, ought not, to dare to limit the 
exhortation to receiving one another into each 



853 

other's affections only, and not also receiving 
saints into communion. 

But you object, " To make God's receiving 
the rule of our receiving in all cases will not 
hold." P. 21. 

Answer. Keep to the thing, man : if it hold 
in the case in hand, it is enough, the which 
you have not denied. And that it holds thus 
is plain, because commanded. But let the 
reader know that your putting in that way 
of his receiving which is invisible to us is but 
an unhandsome straddling over my argument, 
which treateth only of a visible receiving, 
such as is manifest to the Church. This you 
knew, but sought, by evading, to turn the 
reader from considering the strength of this 
my argument. "The receiving, then, (said I, 
p. 29,) because it is set as an example to the 
Church, is such as must needs be visible unto 
them, and is best discovered by that word that 
describeth the visible saints. Whoso then you 
can judge a visible saint, one that walketh 
with God, you may, nay, ought to, judge by 
the same word God hath received him. Now, 
him that God receiveth, him should you re- 
ceive." But will any object they cannot be- 
lieve that God receiveth the unbaptized saints ? 
I will not suppose you so much stupefied, and 
therefore shall make no answer. But you 
seem to be much offended because I said, 
" Vain man ! think not, by the straitness of 
thine order in outward and bodily conformity 
to outward and shadowish circumstances, that 
thy peace is maintained with God." 

But why so much offended at this ? 

" Because you intend by this the brethren 
of the baptized way." 

Answer. If they be vain men and set up 
their own order, how strait soever they make 
it, they are worthy to be reproved. " If they 
have rejected the word of the Lord, what wis- 
dom is in them?" And as you suggest the 
first, I affirm the second. But if you would 
be justified in excluding those with whom yet 
you see God hath communion, because they 
yet see not a shadow with you, produce the 
Scripture for such order, that we may believe 
it is the order of God ; but deal fairly, lest we 
show your nakedness and others see your 
shame. 

You tell me of the order of the Colossians. 
Chap. ii. 5. But if you can prove that that 
Church refused to hold communion with that 
saint whom they knew to be received by 
Christ and held communion with him, or that 
none but those that are baptized are received 



854 



BUNYAN'S COMPLETE WORKS. 



by and hold communion with him, then you 
justify your order. In the mean while the 
whole of my argument stands firm against 
you : " You must have communion with visi- 
ble saints, because God hath communion with 
them, whose example in the case we are 
strictly commanded to follow." 

But you ask me, " If outward and bodily 
conformity has become a crime?" P. 23. 

Answer. I nowhere said it, but know that 
to glorify God with our bodies respecteth 
chiefly far higher and more weighty things 
than that of water baptism : " Whatsoever is 
not of faith is sin ;" and to set up an ordi- 
nance, though an ordinance of God, that 
by it the Church may be pulled in pieces 
or the truly visible saints excluded commu- 
nion with their brethren — I say again, to 
make water baptism a bar and division be- 
tween saint and saint every whit otherwise 
gracious and holy alike, " this is like fasting 
for strife and debate, and to smite with the 
fist of wickedness," and is not to be found 
within the whole Bible, but is only an order 
of your own devising. As to the peace you 
make an objection about, (p. 23,) you have 
granted me what I intended ; and now I add 
further, that for church peace to be founded 
in baptism or any other external rite, not 
having to do with the Church as a Church, is 
pure peace indeed. Church peace is founded 
in blood and love to each other for Jesus' 
sake, bearing with and forbearing one another 
in all things circumstantial that concern not 
church worship as such. And in my other I 
have proved that baptism is not such, and 
therefore ought not to be urged to make rents 
and divisions among brethren. 

But you ask, " Is my peace maintained in a 
way of disobedience?" and conclude, if it be, 
" you fear it is false." P. 24. 

Answer. If the first were true, you need not 
to doubt of the second ; but it may be thought 
he hath little to say in the controversy who is 
forced to stuff out his papers with such need- 
less prattles as these. 

My fifth argument is, "That a failure in 
such a circumstance as water baptism doth not 
unchristian us." This you are compelled to 
grant. P. 25. And I conclude with your words, 
persons ought to be Christians before visible 
Christians, such as any congregation in the land 
may receive to communion with themselves, be- 
cause God hath showed us that he has received 
them. Eeceive him to the glory of God. " To 
the glory of God " is put in on purpose to show 



what dishonour they bring to him who despise 
to have communion with such whom they 
know do maintain communion with God. I 
say again, How doth this man or that Church 
glorify God, or count the wisdom and holiness of 
heaven beyond them, when they refuse commu- 
nion with them concerning whom yet they are 
convinced that they have communion with God ? 

But my argument you have not denied, nor 
meddled with the conclusion at all ; which is, 
"That therefore, even because a failure here 
doth not unchristian us, doth not make us in- 
sincere, and I add, doth not lay us open to any 
revealed judgment or displeasure of God, (if it 
doth, show where,) therefore it should not, it 
ought not, to make us obnoxious to the dis- 
pleasure of the Church of God." 

But you say, "I rank Gospel precepts with 
Old Testament abrogated ceremonies." P. 25. 

Answer. You should have given your reader 
my words, that he might have judged from my 
own mouth. I said then, (speaking before of 
Christianity itself, p. 94,) "That thousands of 
thousands that could not consent to water, as 
we, are now with the innumerable company of 
angels and the spirits of just men made per- 
fect." What was said of eating or the con- 
trary may as to this be said of water baptism : 
Neither if I be baptized am I the better, 
neither if I be not am I the worse ; not the 
better before God, not the worse before men ; 
still meaning, as Paul, provided I walk ac- 
cording to my light with God. Otherwise it is 
false ; for if a man that seeth it 'to be his duty 
shall despisingly neglect it, or if he that hath 
not faith about it shall foolishly take it up, 
both these are for this the worse ; I mean as to 
their own sense, being convicted in themselves 
as transgressors. He therefore that doeth ac- 
cording to this light, doeth well, and he that 
doth it not for want of light, doth not ill, for 
he approveth his heart to be sincere with God, 
even by that his forbearance. And I tell you 
again, it is nowhere recorded that this man is 
under any revealed threatening of God for his 
not being baptized with water, he not having 
light therein, but is admitted through his grace 
to as many promises as you. If therefore he be 
not a partaker of that circumstance, yet he is 
of that liberty and mercy by which you stand 
with God. 

But that I practice instituted worship upon 
the same account as Paul did circumcision and 
shaving is too bold for you to presume to im- 
agine. What ! because I will not suffer water 
to carry away the epistles from the Christians, 



DIFFERENCES ABOUT BAPTISM NO BAR TO COMMUNION. 855 



and because I will not let water baptism be the 
rule, the door, the bolt, the bar, the wall of di- 
vision between the righteous and the righteous, 
must I therefore be judged to be a man with- 
out conscience to the worship of Jesus Christ ? 
The Lord deliver me from superstitious and 
idolatrous thoughts about any of the ordi- 
nances of Christ and of God! But my fifth 
argument standeth against you untouched; 
you have not denied, much less confuted, the 
least syllable thereof. 

You tell me my sixth argument is, " Edifi- 
cation." 

Answer. If it be, why is it not embraced? 
But my own words are these : " I am for hold- 
ing communion thus, because the edification 
of souls in the faith and holiness of the Gos- 
pel is of greater concern than an agreement in 
outward things ; I say, it is of greater concern 
with us, and of far more profit to our brother, 
than our agreeing in or contesting for water 
baptism. John xvi. 13 ; 1 Cor. xiv. 12 ; xiii. 1, 2 ; 
viii. 1." Now why did you not take this argu- 
ment in pieces, and answer those Scriptures, 
on which the strength thereof depends ? But 
if to contest, and fall out about water baptism, 
be better than to edify the house of God, pro- 
duce the texts, that we may be informed. 

You say, " Edification is the end of all com- 
munion, but all things must be done in order, 
orderly." P. 26. 

Answer. When you have proved that there 
is no such thing as an orderly edifying of the 
Church without water baptism precede, then 
it will be time enough to think you have said 
something. 

You add, " Edification as to church fellow- 
ship, being a building up, doth suppose the 
being of a Church, but pray you show us a 
Church without baptism." P. 26. 

Ansioer. See here the spirit of these men, 
who, for the want of water baptism, have at 
once un churched all such congregations of God 
in the world. But against this I have and do 
urge that water baptism giveth neither being 
nor well-being to a Church; neither is any 
part of the instituted worship of God, that the 
Church, as such, should be found in the prac- 
tice of. Therefore her edification as a Church 
may, yea, ought to be, attained unto without it. 

But you say, "Show us a New Testament 
Church without baptism." P. 26. 

Ansioer. What say you to the Church all 
along the Eevelation, quite through the reign 
of Antichrist? Was that a New Testament 
Church or no ? 



Again. If baptism be without the Church as 
a Church, if it hath nothing to do in the con- 
stituting of a Church, if it be not the door of 
entrance into the Church, if it be no part of 
church worship as such, then, although all the 
members of that Church were baptized, yet the 
Church is a Church without water baptism. 
But all the churches in the New Testament 
were such ; therefore, &c. 

Again. If baptism respects believers as 
particular persons only, if it respects their own 
conscience only, if it makes a man no visible 
believer to me, then it hath nothing to do with 
church membership, because that which re- 
spects my own person only, my own conscience 
only, that which is no character of my visible 
saintship to the Church, cannot be an argu- 
ment unto them to receive me into fellowship 
with themselves. But this is true; there- 
fore, &c. 

You proceed, " If by edification be meant 
the private increase of grace in one another, in 
the use of private means, as private Christians 
in meeting together, how doth the principle 
you oppose hinder that? Endeavour to make 
men as holy as you can, that they may be fitted 
for church fellowship when God shall show 
them the orderly way to it." P. 66. 

Answer. What a number of private things 
have we now brought out to public view ? Pri- 
vate Christians, private means, and a private 
increase of grace. But, sir, are none but those 
of your way the public Christians? or ought 
none but those that are baptized to have the 
public means of grace? or must their graces 
be increased by none but private means? Are 
you awake now ? or are you become so high in 
your own fantasies that none have, or are to 
have, but private means of grace? And are 
there no public Christians or public Christian 
meetings but them of your way ? I did not 
think that all but Baptists should only abide 
in holes. 

But you find fault because I said, " Edifica- 
tion is greater than contesting about water 
baptism." P. 27. 

Answer. If it be not, confute me ; if it be, 
forbear to cavil. Water baptism and all God's 
ordinances are to be used to edification, not to 
beget heats and contentions among the godly ; 
wherefore edification is best. 

Objection. I had thought that the preaching 
and opening baptism might have been reck- 
oned a part of our edification. 

Answer. The act of water baptism hath not 
place in church worship, neither in whole nor 



856 



BUNYAN'S COMPLETE WORKS. 



in part ; wherefore, pressing it upon the Church 
is to no purpose at all. 

Objection. Why may you not as well say 
that edification is greater than breaking of 
bread? P. 27. 

Answer. So it is, else that should never have 
been instituted to edify withal. That which 
serveth is not greater than he that is served 
thereby. Baptism and the Lord's Supper 
both were made for us, not we for them; 
wherefore both were made for our edification, 
but no one for our destruction. 

But again : The Lord's Supper, not baptism, 
is for the Church as a Church ; therefore, as we 
will maintain the Church's edifying, that must 
be maintained in it ; yea, used oft to show 
the Lord's death till he come. 1 Cor. xi. 22- 
26. 

Besides, because it is a great part of church 
worship, as such, therefore it is pronounced 
blessed ; the Lord did openly bless it also : 
" The cup of blessing which we bless." Not 
to say more, therefore, your reasoning from one 
to the other will not hold. 

Objection. How comes contesting for water 
baptism to be so much against you ? 

Answer. First. Because weak brethren can- 
not bear it, whom yet we are commanded to 
receive, but not to doubtful disputation — 
doubtful to them ; therefore, for their sakes I 
must forbear it. Born, xiv. 1. 

Secondly. Because I have not seen any good 
effect, but the contrary, wherever such hot 
spirits have gone before me : " For where envy 
and strife is, there is confusion (or tumults) 
and every evil work." 

Thirdly. Because by the example of the 
Lord and Paul we must consider the present 
state of the Church, and not trouble them 
with what they cannot bear. John xvi. 13; 
1 Cor. iii. 1, 2, 3. 

I conclude, then, edification in the Church 
is to be preferred above what the Church as a 
Church hath nothing to do withal. All things, 
dearly beloved, are for our edifying. 1 Cor. 

xiv. 5 ; xii. 26 ; 2 Cor. xii. 19 ; Eph. iv. 26 ; 

xv. 2; 1 Cor. xiv. 3; 2 Cor. x. 8; xiii. 10; 
Rom. xiv. 19. 

Before I wind up this argument I present 
you with several instances showing that the 
breach of some of God's precepts have been 
borne with when they came in competition 
with edification. As first, that of Aaron, who 
let the offering for sin be burnt that should in- 
deed have been eaten, (Lev. x. ;) yet because he 
could not do it to his edification, Moses was 



content. But the law was thereby trans- 
gressed : " The priest that offereth it for sin 
shall eat it." 

To this you reply, "That was not a constant, 
continued forbearing of God's worship, but a 
suspending of it for a season." 

Answer. We also suspend it but for a season : 
when persons can be baptized to their edifica- 
tion they have the liberty. 

But, secondly. This was not a bare suspen- 
sion, but a flat transgression of the law. • - Ye 
should indeed have eaten it." Yet Moses was 
content. 

But say you, "Perhaps it was suspended 
upon just and legal grounds, though not ex- 
pressed." 

Answer. The express rule was against it: 
" Ye should indeed (saith Moses) have eaten it 
in the holy place, as I commanded." But, 
good sir, are you now for unwritten verities? 
for legal grounds, though not expressed? I 
will not drive you farther; here is room 
enough. 

As for Eldad and Medad, it cannot be denied 
but that their edifying of the people was pre- 
ferred before their conforming to every circum- 
stance. Num. xi. 16-26. 

You add, "That Paul, for a seeming low 
thing, did withstand Peter." 

Sir, if you make but a seeming low thing of 
dissembling and teaching others so to do, es- 
pecially where the doctrine of justification is 
endangered, I cannot expect much good con- 
science from you. 

As for your answer to the case of Hezekiah, 
it is faulty in two respects : 

1. For that you make the passover a type of 
the Lord's Supper, when it was only a type of 
the body and blood of the Lord : " For even 
Christ our Passover is sacrificed for us." 

2. In that you make it an example to you to 
admit persons unprepared to the Lord's Sup- 
per. P. 29. 

Ansioer. May you indeed receive persons 
into the Church unprepared for the Lord's 
Supper: yea, unprepared for that, with other 
solemn appointments? For so you word it. 
P. 29. Oh what an engine have you made 
of water baptism ! 

Thus, gentle reader, while this author teareth 
us in pieces for not making baptism the or- 
derly rule for receiving the goodly and con- 
scientious into- communion, he can receive 
persons, if baptized, though unprepared for 
the supper and other solemn appointments. I 
would have thee consult the place, and see if 



DIFFERENCES ABOUT BAPTISM NO BAR TO COMMUNION. 



857 



it countciuineeth such an act, that a man who 
pleadeth fo"V water baptism above the peace 
and edification of the Church ought to be re- 
ceived, although unprepared, into the Church 
to the Lord's Supper and other solemn ap- 
pointments, especially considering the nature 
of right church constitution, and the severity 
of God towards those that came unprepared to 
his table of old. 1 Cor. xi. 28, 29, 30. A riddle 
indeed, that the Lord should, without a word, 
so severely command that all which want 
light in baptism be excluded church privi- 
leges, and yet against his word admit of per- 
sons unprepared to the Lord's table and other 
solemn appointments ! 

But, good sir, why so short-winded? Why 
could not you make the same work with the 
other Scriptures as you did with these? I 
must leave them upon you unanswered, and 
standing by my argument conclude that if 
laws and ordinances of old have been broken, 
and the breach of them borne with, when yet 
the observation of outward things was more 
strictly commanded than now, if the profit 
and edification of the Church come in compe- 
tition, how much more may not we have com- 
munion, church communion, when no law of 
God is transgressed thereby ! 

And note, that all this while I plead not (as 
you) for persons unprepared, but godly and 
such as walk with God. 

We come now to my seventh argument for 
communion with the godly, though baptized 
persons, which you say is love. P. 29. 

My argument is this: " Therefore I am for 
communion thus, because love, which above 
all things Ave are commanded to put on, is of 
much more worth than to break about bap- 
tism." And let the reader note that of this 
argument you deny not so much as one sylla- 
ble, but run to another story; but I will follow 
you. 

I add further, that love is more discovered 
when we receive for the sake of Christ than 
when we refuse his children for want of water ; 
and tell you again that this exhortation to love 
is grounded not upon baptism, but the putting 
on of the new creature, which hath swallowed 
up all distinctions. Col. iii. 9-14. Yea, there 
are ten arguments in this one which you have 
not so much as touched, but thus object, 
" That man that makes affection the rule of 
his walking, rather than judgment, it is no 
wonder if he go out of the way." 

Answer. Love to them we are persuaded that 
God hath received is love that is guided by 



judgment; and to receive them that are such 
because God hath bidden us (Rom. xiv.) is 
judgment guided by rule. My argument, 
therefore, hath forestalled all your noise, and 
standeth still on its legs against you. 

As to the duties of piety and charity you 
boast of, (p. 30,) sound not a trumpet, tell not 
your left hand of it; we are talking now of 
communion of saints, church communion, and 
I plead that to love and hold together as such 
is better than to break in pieces for want of 
water baptism. My reason is, because we are 
exhorted in all things to put on love, the love 
of church communion; contrariwise, you op- 
pose, "above all things put on water," for the 
best saint under heaven that hath not that, with 
him you refuse communion. Thus you make 
baptism, though no church ordinance, a bar to 
shut out the godly and a trap-door to let the 
unprepared into churches, to the Lord's Sup- 
per and other solemn appointments. P. 79. 

But you object, "Must our love to the un- 
baptized indulge them in an act of disobedi- 
ence? Cannot we love their persons, parts, 
graces, but we must love their sins?" P. 30. 

Answer. We plead not for indulgence. " But 
are there not with you, even with you, sins 
against the Lord your God?" 2 Chron. xxviii. 
10. But why can you indulge the Baptists in 
any acts of disobedience? for to come unpre- 
pared into the Church is an act of disobedi- 
ence ; to come unprepared to the supper is an 
act of disobedience; and to come so also to 
other solemn appointments are acts of disobe- 
dience. 

" But for these things (you say) you do not 
cast nor keep any out of the Church." 

Answer. But what acts of disobedience do 
we indulge them in? 

" In the sin of infant baptism." 

Answer. We indulge them not, but, being 
commanded to bear with the infirmities of 
each other, suffer it, it being indeed in our 
eyes such, but in theirs they say a duty, till 
God shall otherwise persuade them. If you 
be without infirmity, do you first throw a 
stone at them ; they keep their faith in that to 
themselves and trouble not the brethren there- 
with; we believe that God hath received them; 
they do not want to- us a proof of their son- 
ship with God ; neither hath he made water a 
wall of division between us; and therefore do 
we receive them. 

Objection. " I take it to be the highest act 
of friendship to be faithful to these professors, 
and to tell them they want this one thing in 



858 



BUNYAN'S COMPLETE WORKS. 



Gospel order, which ought not to be left un- 
done." P. 30. 

Answer. If it be the highest piece of friend- 
ship to preach water baptism to unbaptized 
believers, the lowest act thereof must needs be 
very low. But, contrariwise, I count it so far 
off from being any act of friendship to press 
baptism in our notion on those that cannot 
bear it that it is a great abuse of the peace of 
my brother, the law of love, the law of Christ, 
or the society of the faithful. Love suffereth 
long and is kind, is not easily provoked: let us 
therefore follow after the things that make for 
peace and things wherewith one may edify 
another: let every one of us please his neigh- 
bour, for his good to edification : bear you one 
another's burdens, and so fulfil the law of 
Christ. 1 Cor. xiii.; Eom. xiv. 19; xv. 2; Gal. 
vi. 2. 

But say you, " I doubt when this comes to 
be weighed in God's balance it will be found 
no less than flattery, for which you will be 
reproved." 

Answer. It seems you do but doubt it, 
wherefore the principles from which you 
doubt it, of that methinks you should not be 
certain. But this is of little weight to me ; 
for he that will presume to appropriate the epis- 
tles to himself and fellows for the sake of bap- 
tism, and that will condemn all the churches 
of Christ in the land for want of baptism, and 
that will account his brother as profane Esau, 
(p. 20,) and rejected as idolatrous Ephraim, 
(p. 32,) because he wanteth his way of water 
baptism, he acts out of his wonted way of 
rigidness when he doth but doubt and not 
affirm his brother to be a flatterer. I leave 
therefore this your doubt to be resolved at the 
day of judgment, and in the mean time trample 
upon your harsh and unchristian surmises. 

As to our love to Christians in other cases, I 
hope we shall also endeavour to follow the law 
of the Lord; but because it respects not the 
matter in hand, it concerns us not now to 
treat thereof. 

My argument treateth of church commu- 
nion, in the prosecution of which I prove — 

1. That love is grounded upon the new 
creature. Col. iii. 9, &c. 

2. Upon our fellowship with the Father and 
Son. 1 John i. 2, 3. 

3. That with respect to this it is the fulfill- 
ing of the moral law. James iv. 11; Eom. 
xiv. 21. 

4. That it shows itself in acts of forbear- 
ing, rather than in publishing some truths, 



communicating only what is profitable, for- 
bearing to publish what cannot *be borne. 
1 Cor. iii. 1, 2; Acts xx. 18, 19, 20; John 
xvi. 17. 

5. I show further, that to have fellowship 
for, to make that the ground of, or to receive 
one another chiefly upon the account of an 
outward circumstance, to make baptism the 
including and excluding charter, the bounds, 
bar, and rule of communion, when by the 
word of the everlasting Testament there is no 
word for it, (to speak charitably,) if it be not 
for want of love, it is for want of light in the 
mysteries of the kingdom of Christ. Strange ! 
Take two Christians equal in all points but 
this, nay, let one go beyond the other in 
grace and goodness as far as a man is beyond 
a babe, yet water shall turn the scale, shall 
open the door of communion to the less, and 
command the other to stand back ; yet it is no 
proof to the Church of this babe's faith and 
hope, hath nothing to do with his entering 
into fellowship, is no part of the worship of 
the Church. These things should have been 
answered, seeing you will take upon you so 
roundly to condemn our practice. 

You come now to my eighth argument, 
which you do not only render falsely, but by 
so doing abuse your reader. I said not that 
the Church at Corinth did shut each other 
out of communion, but, for God's people to 
divide into parties, or to shut each other from 
church communion, though for greater points 
and upon higher pretences than that of water 
baptism, hath hitherto been counted carnal, 
and the actors therein babyish Christians ; and 
then bring in the factions that were in the 
Church at Corinth. But why may not the 
evil of denying church communion now, if 
proved naught by a less crime in the Church 
at Corinth, be counted carnal and babyish, 
but the breach of communion must be charged 
upon them at Corinth also ? 

That my argument is good you grant, (p. 
32,) saying, "The divisions of the Church at 
Corinth were about the highest fundamental 
principles, for which they are often called 
carnal," yet you cavil at it. But if they were 
to be blamed for dividing, though for the 
highest points, are not you much more for 
condemning your brethren to perpetual ban- 
ishment from church communion, though 
found in all the great points of the Gospel, 
and right in all church ordinances also, be- 
cause for want of light they fail only in the 
point of baptism ? 



DIFFERENCES ABOUT BAPTISM NO BAR TO COMMUNION 859 



As to your quibble about Paul and Apollos, 
whether they or others were the persons, 
(though I am satisfied you are out,) yet it 
weakeneth not my argument ; for if they were 
blameworthy for dividing, though about the 
highest fundamental principles, (as you say,) 
how ought you to blush for carrying it as you 
do to persons perhaps more godly than your- 
selves, because they jump not with you in a 
circumstance ? 

That the divisions at Corinth were helped 
on by the abuse of baptism to me is evident 
from Paul's so oft suggesting it : " Were you 
baptized in the name of Paul ? I thank God 
I baptized none of you, lest any should say I 
had baptized in my own name." 

I do not say that they who baptized them 
designed this, or that baptism in itself effected 
it, nor yet (though our author feigns it) " that 
they were most of them baptized by their fac- 
tious leaders." P. 55. But that they had their 
factious leaders is evident, and that these 
leaders made use of the names of Paul, Apol- 
los, and Christ is as evident ; for by these 
names they were beguiled by the help of 
abused baptism. 

But say you, "Wherein lies the force of 
this man's argument against baptism, as to 
its place, worth, and continuance?" 

I answer, I have no argument as to its 
place, worth, or continuance, although you 
seek thus to scandalize me. But this kind of 
sincerity of yours will never make me one of 
your disciples. 

Have not I told you even in this argument, 
" That I speak not as I do to persuade or 
teach men to break the least of God's com- 
mandments, but that my brethren of the bap- 
tized way may not hold too much thereupon, 
may not make it an essential of the Gospel 
nor yet of the communion of saints ?" Yet he 
feigns that I urge two arguments against it. 
Pp. 36, 38. But, reader, thou mayest know I 
have no such reasons in my book. Besides, I 
should be a fool indeed, were I against it, 
should I make use of such weak arguments. 
My words, then, are these : " '* I thank God 
(saith Paul) that I baptized none of you but 
Crispus,' &c. Not but that then it was an or- 
dinance, but they abused it in making parties 
thereby, as they abused also Paul and Cephas. 
' Besides, (said he,) I know not whether I bap- 
tized any other.' By this negligent relating 
who were baptized by him he showeth that 
he made no such matter thereof, as some in 
these days do, nay, that he made no matter at 



all thereof with respect to a church commu- 
nion ; for if he did not heed who himself had 
baptized, much less did he heed who were 
baptized by others. But if baptism had been 
the initiating ordinance (and I now add) es- 
sential to church communion, then no doubt 
he had made more conscience of it than thus 
lightly to pass it by." 

I add further: where he saith he was not 
sent to baptize, that he spake with an holy in- 
dignation against those that had abused that 
ordinance. " Baptism is a holy ordinance, but 
when Satan abuseth it and wrencheth it out of 
its place, making that which is ordained of 
God for the edification of believers the only 
weapon to break in pieces the love, unity, 
and concord of the saints, then, as Paul said 
of himself and fellows, 'What is baptism? 
Neither is baptism any thing.' This is no 
new doctrine, for God by the mouth of the 
prophet of old cried out against his own ap- 
pointments when abused by his own people, 
' because they used them for strife and debate, 
and to smite with the fist of wickedness.' " 
But to forbear to take notice thus of these 
things, my argument stands firm against you : 
" For if they at Corinth were blameworthy for 
dividing, though their divisions were (if you 
say true) about the highest fundamentals, you 
ought to be ashamed thus to banish your 
brethren from the privileges of church com- 
munion for ever for the want of so low a thing 
as water baptism." I call it not low with re- 
spect to God's appointment, though it is far 
from the highest place in comparison of those 
fundamentals about which you say " the Cor- 
inthians made their division." 

You come next to my ninth argument, and 
serve it as Hanun served David's servants, (2 
Sam. x. 4;) you have cut off one half of its 
beard and its garments to its buttocks, think- 
ing to send it home with shame. You state it 
thus : 

" That by denying communion with unbap- 
tized believers you take from them their privi- 
leges to which they are born." P. 40. 

Answer. Have I such an argument in all my 
little book ? Are not my words verbatim these ? 
" If we shall reject visible saints by calling, 
saints that have communion with God, that 
have received the law at the hand of Christ, 
that are of a holy conversation among men, 
they desiring to have communion with us, as 
much as in us lieth we take from them their 
very privileges and the blessings to which they 
were born of God." 



860 



BUNYAN'S COMPLETE WORKS. 



This is my argument : now confute it. 

Paul saith (1 Cor. i. 1, 2; iii. 22) not only to 
the gathered Church at Corinth, but to all 
scattered saints that in every place call upon 
the name of the Lord, " that Jesus Christ is 
theirs; that Paul, and Apollos, and Cephas, 
and the world, and all things else were theirs." 

But you answer, " We take from them 
nothing, but we keep them from a disorderly 
practice of Gospel ordinances ; we offer them 
their privileges in the way of Gospel order." 

Answer. Where have you one word of God 
that forbiddeth a person so qualified, as is sig- 
nified in mine argument, the best communion 
of saints for want of water ? There is not a 
syllable for this in the word of God. So then, 
you, in this your plausible defence, do make 
your scriptureless light, which in very deed is 
darkness, (Isa. viii. 20, 21,) the rule of your 
brother's faith ; and how well you will come 
off for this in the day of God you might, were 
you not wedded to your worthless opinion, 
soon begin to conceive. 

I know your reply : " New Testament saints 
are all baptized first." 

Answer. Suppose it granted, were they bap- 
tized that thereby they might be qualified for 
their right to communion of saints, so that 
without their submitting to water they were to 
be denied the other? Further, suppose I 
should grant this groundless notion, were not 
the Jews in Old Testament times to enter the 
Church by circumcision, for that, though water 
is not, was the very entering ordinance ? Be- 
sides, as I said before, there was a full forbid- 
ding of all that were not circumcised from 
entering into fellowship, with a threatening to 
cut them off from the Church if they entered 
in without it, yet more than six hundred thou- 
sand entered that Church without it. But how 
now if such an one as you had then stood up 
and objected, Sir Moses, what is the reason 
that you transgress the order of God to receive 
members without circumcision? Is not that 
the very entering ordinance? Are not you 
commanded to keep out of the Church all that 
are not circumcised? Yea, and for all those 
that you thus received are you not commanded 
to cast them out again, " to cut them off from 
among his people?" 

I say, would not this man have had a far 
better argument to have resisted Moses than 
you in your wordless notion have to shut out 
men from the Church more holy than many of 
ourselves ? But do you think that Moses and 
Joshua and all the elders of Israel would have 



thanked this fellow, or have concluded that he 
spake on God's behalf? or that they should 
then, for the sake of a better than what you 
call order, have set to the work that you would 
be doing, even to break the Church in pieces 
for this? 

But say you, "If any will find or force 
another way into the sheepfold than by the 
footsteps of the flock, we have no such cus- 
toms, nor the churches of God." P. 41. 

Answer. What was done of old I have show- 
ed you ; that Christ, not baptism, " is the way 
to the sheepfold" is apparent; and that the 
person in mine argument is entitled to all 
these — viz., Christ, grace, and all the things 
of the kingdom of Christ in the Church — is, 
upon the Scriptures urged, as evident. 

But you add, " That according to mine old 
confidence I affirm, ' That drink ye all of this' 
is entailed to faith, not baptism — a thing, say 
you, soon said, but yet never proved." 

Answer 1. That it is entailed to faith must 
be confessed of all hands. 2. That it is the 
privilege of him " that discerneth the Lord's 
body," and that no man is to deny him it, is 
also by the text as evident, (and so let him eat,) 
because he is worthy. Wherefore he, and he 
only, " that discerneth the Lord's body," he is 
the worthy receiver, in God's estimation; but 
that none "discerneth the Lord's body" but 
the baptized is both fond and ridiculous once 
to surmise. 

Wherefore to exclude Christians, and to de- 
bar them their heaven-born privileges, for want 
of that which yet God never made the wall of 
division betwixt us, this looks too like a spirit 
of persecution, (Job xix. 25, 26, 27, 28, &c.,) 
and carrieth in it those eighteen absurdities 
which you have so hotly cried out against. 
And I do still add, "Is it not that which 
greatly prevaileth with God to bring down 
those judgments, which at present we (the peo- 
ple of God) groan under ? I will dare to say 
it was a cause thereof." Yea, I will yet pro- 
ceed : I fear, I strongly fear, that the rod of 
God is not yet to be taken from us ; for what 
more provoking sin among Christians than to 
deny one another their rights and privileges to 
which they are born of God? And then to 
father these their doings upon God, when yet 
he hath not commanded it, neither in the New 
Testament nor the Old ! 

But I may not lightly pass this by, for be- 
cause I have gathered eighteen absurdities 
from this abuse of God's ordinances, or from 
the sin of binding the brethren to observe or- 



DIFFERENCES ABOUT BAPTISM NO BAB TO COMMUNION 



der not founded on the command of God, (and 
I am sure you have none to shut out men as 
good, as holy and as sound in faith as ourselves 
from communion,) therefore you call my con- 
clusion devilish , (p. 43 ;) topfull of ignorance and 
prejudice, (p. 41 ;) and me one of Machiavel's 
scholars, (p. 42;) also proud, presumptuous, im- 
peaching the judgment of God. 

Answer. But what is there in my proposition 
that men considerate can be offended at? 
These are my words : " But to exclude Chris- 
tians from church communion, and to debar 
them their heaven-born privileges, for the 
want of that which yet God never made a wall 
of division between us, this looks too like a 
spirit of persecution, this respecteth more the 
form than the spirit and the power of godli- 
ness, &c. Shall I add, is it not that which 
greatly prevailed to bring down those judg- 
ments which at present we feel and groan 
under? I will dare to say it was a cause 
thereof." Pp. 116, 117. A was in my copy, 
instead whereof the printer put in the; for 
this, although I speak only the truth, I will 
not beg of your belief; besides, the bookseller 
desired me, because of the printer's haste, to 
leave the last sheet to be overlooked by him, 
which was the cause it was not among the er- 
rata. 

But, I say, wherein is the proposition offen- 
sive? Is it not a wicked thing to make bars to 
communion where God hath made none? Is 
it not a wickedness to make that a wall of di- 
vision betwixt us which God never commanded 
to be so? If it be not, justify your practice; 
if it be, take shame. Besides, the proposition 
is universal ; why then should you be the chief 
intended? But you have in this done like to 
the lawyers of old, who when Christ reproved 
the Pharisees of wickedness before them, said, 
" Master, thus saying thou reproachest us 
also." 

But you feign, and would also that the world 
should believe, that the eighteen absurdities 
which naturally flow from the proposition I 
make to be the effects of baptism, saying to 
me, " None but yourself could find an innocent 
truth big with so many monstrous absurdities." 
P. 42. 

I answer : this is but speaking wickedly of 
God, or rather to justify your wordless prac- 
tice. I say not that baptism hath any ab- 
surdity in it, though your abusing it hath them 
all, and many more, while you make it, with- 
out warrant from the word, as the flaming 
sword to keep the brotherhood out of commu- 



801 

nion, because they, after your manner, cannot 
consent thereto. 

And let no man be offended for that I sug- 
gest that baptism may be abused to the breed- 
ing such monstrous absurdities, for greater 
truths than that have been as much abused. 
What say you to, " This is my body ?" To in- 
stance no more, although I could instance 
many, are not they the words of our Lord? 
Are not they part of the Scriptures of truth? 
And yet behold, even with those words, the 
devil by abusing them made an engine to let 
out the heart-blood of thousands. Baptism 
also may be abused, and is, when more is laid 
upon it by us than is commanded by God. 
And that you do so is manifest by what I have 
said already, and shall yet say to your fourteen 
arguments. 

My last argument, you say, is this : 

" The world may wonder at your carriage to 
these unbaptized persons in keeping them out 
of communion." 

Answer. You will set up your own words 
and then fight against them ; but my words 
are these : " What greater contempt can be 
thrown upon the saints than for their brethren 
to cut them off from or to debar them church 
communion !" 

And now I add, is not this to deliver them 
to the devil, (1 Cor. v.,) or to put them to 
shame before all that see your acts ? There is 
but "one thing can hinder this, and that is, 
bystanders see that these your brethren, that 
you thus abuse, are as holy men as ourselves. 
Do you more to the open profane, yea, to all 
wizards and witches in the land ? For all you 
can do to them (I speak now as to church acts) 
is no other than to debar them the communion 
of saints. 

And now I say again, the world may well 
wonder when they see you deny holy men of 
God that liberty of the communion of saints 
which you monopolize to yourselves; and 
though they do not understand the grounds of 
profession or communion, yet they can both 
see and say those holy men of God, in all vis- 
ible acts of holiness, are not one inch behind 
you. Yea, I will put it to yourselves, if those 
many, yea very many, who thus severely (but 
with how little ground is seen by men of God) 
you deny communion with are not of as good, 
as holy, as unblamable in life, as sound, if not 
sounder, in the faith than many among our- 
selves? Here only they make the stop — they 
cannot, without light, be driven into water 
baptism — I mean after our notion of it; but 



BUNYAN'S COMPLETE WORKS. 



862 

what if they were, it would be little sign to 
me that they were sincere with God. 

To conclude this : when you have proved that 
water baptism (which you yourself have said 
is not a church ordinance, p. 40) is essential to 
church communion, and that the Church may, 
by the word of God, bolt, bar, and for ever 
shut out those far better than ourselves that 
have not, according to our notion, been bap- 
tized with water, then it will be time enough 
to talk of ground for so doing. In the mean 
time I must take leave to tell you there is not 
in all the Bible one syllable for such a practice ; 
wherefore your great cry about your order is 
wordless, and therefore faithless, and is a mere 
human invention. 

I come now to your fourteen arguments, 
and shall impartially consider them. 

Your first argument, to prove it lawful to re- 
ject the unbaptized saint, is: "Because the 
great commission of Christ (Matt, xxviii.) from 
which all persons have their authority for their 
ministry (if any authority at all) doth clearly 
direct the contrary. By that commission 
ministers are first to disciple, and then to bap- 
tize them so made disciples, and afterwards to 
teach them to observe all that Christ com- 
mands them as to other ordinances of worship. 
If ministers have no other authority to teach 
them other parts of Gospel worship before 
they believe and are baptized, it may be 
strongly supposed they are not to admit them 
to other ordinances before they have passed 
this first enjoined in the commission." 

Answer 1. That the ministers are to disci- 
ple and baptize is granted. But that they are 
prohibited (by the commission, Matt, xxviii.) 
to teach the disciples other parts of Gospel 
worship that have not light in baptism, re- 
mains for you to prove. Shall I add, this 
position is so absurd and void of truth that 
none who have ever read of the love of Christ, 
the nature of faith, the end of the Gospel, or 
of the reason of instituted worship, which is 
edification with understanding, should so much 
as once imagine. 

But where are they here forbidden to teach 
them other truths before they be baptized? 
This text as fairly denieth to the unbaptized 
believer heaven and glory. Nay, our author 
in the midst of all his flutter about the 28th 
of Matthew dare venture to gather no more 
therefrom but that it may be strongly sup- 
posed. Behold, therefore, gentle reader, the 
ground on which these brethren lay the stress 



of their separation from their fellows is noth- 
ing else but a supposition, without warrant, 
screwed out of this blessed word of God. 
Strongly supposed! But may it not be as 
strongly supposed that the presence and bless- 
ing of the Lord Jesus with his ministers is 
laid upon the same grounds also ? For thus 
he concludes the text : " And lo ! I am with 
you always, even to the end of the world." 
But would, I say, any man from these words 
conclude that Christ Jesus hath here promised 
his presence only to them that after disciplin- 
ing baptize those that are so made, and that 
they that do not baptize shall neither have his 
presence nor his blessing? I say again, 
should any so conclude hence, would not all 
experience prove him void of truth? The 
words therefore must be left by you as you 
found them; they favour not at all your 
groundless supposition. 

To conclude, these words have not laid bap- 
tism in the way to debar the saint from fellow- 
ship of his brethren, no more than to hinder 
his inheritance in life and glory. Mark reads 
it thus: "He that believeth and is baptized 
shall be saved ; but he that believeth not shall 
be damned ;" letting baptism, which he men- 
tioned in the promise, fall when he came at 
the threatening. 

God also doth thus with respect to his wor- 
ship in the Church ; he commands all and 
every whit of his will to be done, but beareth 
with our coming short in this, and that, and 
the other duty. But let us go on. 

Your second argument is : 

" That the order of Christ's commission, as 
well as the matter therein contained to be ob- 
served, may easily be concluded from God's 
severity towards them that sought him not ac- 
cording to due order. 1 Chron. xv. 13. Was God 
so exact with his people then that all things 
to a pin must be according to the pattern in 
the mount, (Heb. vii. 16 ; ix. 11,) whose worship 
then, comparatively to the Gospel, was but 
after the law of a carnal commandment, and 
can it be supposed he should be so indifferent 
now to leave men to their own liberty to time 
and place his appointments, contrary to what 
he hath given an express rule for in his word 
as before? Ezek. xliv. 7, 9, 10. It was the 
priest's sin formerly to bring the uncircum- 
cised in heart and flesh into his house." 

Answer. That there is no such order in that 
commission as you feign I have proved. As 
for your far-fetched instance, (1 Chron. xv.,) 
it is quite beside your purpose. The express 



DIFFERENCES ABOUT BAPTISM NO BAR TO COMMUNION. 863 



word was, that the priest, not a cart, should 
bear the ark of God. Also they were not to 
touch it, and yet Uzza did. Ex. xxv. 14; 1 
Chron. xv. 12-16 ; Num. iv. 15 ; 1 Chron. xiii. 
Now if you can make the 28th of Matthew 
say, "Receive none that are not baptized 
first, or that Christ would have them of his 
that are not yet baptized kept ignorant of all 
other truths that respect church communion, 
then you say something, else you do but raise 
a mist before the simple reader; but whoso 
listeth may hang on your sleeve. 

As for the pins and tacks of the tabernacle, 
they were expressly commanded; and when 
you have proved by the word of God that you 
ought to shut saints out of your communion 
for want of baptism, then you may begin more 
justly to make your parallel. How fitly you 
have urged Ezek. xliv. to insinuate that un- 
baptized believers are like the uncircumcised 
in heart and flesh, I leave it to all Gospel 
novices to consider. 

Your third argument is : 

" The practice of the first Gospel ministers 
with them that first trusted in Christ discovers 
the truth of what I assert. Certainly, they 
that lived at the spring-head or fountain of 
truth, and had the law of Christ's own mouth, 
knew the meaning of his commission better 
than we ; but their constant practice in con- 
formity to that commission, all along the acts 
of the apostles, discovers that they never 
arrived to such a latitude as men plead for 
now-a-days. They that gladly received the 
word were baptized, and they, yea, they only, 
were received into the Church." 

Answer. How well you have proved what 
you have asserted is manifest by my answer to 
the two former arguments. I add, that the 
ministers and servants of Jesus Christ in the 
first churches (for that you are to prove) were 
commanded to forbear to preach other truths 
to the unbaptized believers, or that they were 
to keep them out of the Church, or that the 
apostles and first fathers have given you to un- 
derstand by their example that you ought to 
keep as good out of churches as yourselves, 
hath not yet been showed by the authority of 
the word. The second of the Acts proveth 
not that the three thousand were necessitated 
to be baptized in order to their fellowship with 
the Church; neither doth it say they, yea, 
they only, were received into the Church. 
But suppose all this, as much was done at the 
first institution of circumcision, &c, yet after- 
wards thousands were received without it. 



Your fourth argument is : 

"None of the Scripture saints ever at- 
tempted this church privilege without bap- 
tism, (if they did, let it be shown.) The 
eunuch first desired baptism before any thing 
else ; Paul was first baptized before he did 
essay to join with the Church. Our Lord 
Christ, the great example of the New Testa- 
ment, entered not upon his public ministry, 
much less any other Gospel ordinance of wor- 
ship, till he was baptized." 

Answer. That none of the Scripture saints 
(if there be any unscripture ones) so much as 
attempted this church privilege, first remains 
for you to prove. But suppose they were all 
baptized because they had light therein, what 
then ? Doth this prove that baptism is essen- 
tial to church communion, or that Christ com- 
manded in the 28th of Matthew, or gave his 
ministers by that authority, not to make known 
to believers other parts of Gospel worship if 
they shall want light in baptism ? The eunuch, 
Paul, and our blessed Lord Jesus did none of 
them, by their baptism, set themselves to us 
examples how to enter into church commu- 
nion. What Church was the eunuch baptized 
into or made a member of? But where is it 
said that the unbaptized believer, how excel- 
lent soever in faith and holiness, must, for want 
of water baptism, be shut out from the com- 
munion of saints or be debarred the privilege 
of his Father's house ? This you are to prove. 

Your fifth argument is : 

" If Christ himself was made manifest to be 
the Sent of God by baptism, as appears, (Mark 
i. 9, 10,) then why may not baptism, as the 
first-fruits of faith and the first step of Gospel 
obedience as to instituted worship, be a mani- 
festing, discovering ordinance upon others who 
thus follow Christ's steps ?" 

Answer. That Jesus Christ was manifested 
as the Sent of God by baptism, or that baptism 
is the first-fruit of faith and the first step of 
Gospel obedience as to instituted worship, is 
both without proof and truth : the text saith 
not he was manifest to be the Sent of God by 
baptism ; nay, it saith not that by that he was 
manifest to others to be anything : you have 
therefore but wronged the text to prove your 
wordless practice by. Yea, John himself, 
though he knew him before he was baptized to 
be a man of God ; for, saith he, " I have need 
to be baptized of thee, and comest thou to me ?" 
and knew him after to be the Sent of God ; 
yet not in or by, but after he was baptized — 
viz., by the descending of the Holy Ghost 



864 



BUNYAN'S COMPLETE WORKS. 



after he was come out of the water, as he was 
in prayer ; for the heavens were opened to 
John, and he saw and bore record, because he 
saw the Spirit descend from heaven and abide 
upon Jesus after his baptism, as he was in 
prayer. Matt. iii. 13-17; Luke iii. 21, 22. 
Thus we find him made known before and 
after, but not at all by baptism, to be the Sent 
of God. 

And that baptism is the fruit of faith, or 
that faith ought to be tied to take its first step 
in water baptism in the instituted worship of 
God, (this you must prove,) is not found ex- 
pressed within the whole Bible. Faith acts 
according to its strength and as it sees ; it is 
not tied or bound to any outward circumstance ; 
one believeth he may and another believeth he 
may not either do this or that. 

Your sixth argument is : 

" If baptism be in any sense any part of the 
foundation of a Church as to order, (Heb. vi. 
1, 2,) it must have place here or nowhere : why 
are those things called first principles if not 
first to be believed and practised ? Why are 
they rendered by the learned the A, B, C, of a 
Christian and the beginning of Christianity 
milk for babes if it be no matter whether bap- 
tism be practised or no ? If it be said, Water 
baptism is not there intended, let them show 
me how many baptisms there are besides water 
baptism. Can you build and leave out a stone 
in the foundation ? I intend not baptism a foun- 
dation any other way but in respect of order, 
and it is either intended for that or nothing." 

Answer. Baptism is in no sense the founda- 
tion of a Church. I find no foundation of 
a Church but Jesus Christ himself. Matt, 
xvi. 18 ; 1 Cor. iii. 11. Yea, the founda- 
tion mentioned (Heb. iv. 1, 2) is nothing else 
but this very Christ. For he is the founda- 
tion, not only of the Church, but of all that 
good that at any time is found in her. He is 
the foundation of our repentance and of our 
faith towards God. Ver. 1, 2. Further, bap- 
tisms are not here mentioned with respect to 
the act in water, but of the doctrine — that is, 
the signification thereof, the doctrine of bap- 
tisms. And observe, neither faith, nor re- 
pentance, nor baptisms are called here founda- 
tions. Another thing for a foundation is here 
by the Holy Ghost intended, even a foundation 
for them all — a foundation of faith, of re- 
pentance, of the doctrine of baptisms, of the 
resurrection of the dead, and of eternal judg- 
ment. And this foundation is Jesus Christ 
himself, and these are the first principles, the 



milk, the A, B, C, and the beginning of the 
Christian religion in the world. 

I dare not say, No matter whether water 
baptism be practised or no. But it is not a 
stone in the foundation of a Church, no not 
respecting order; it is not to another a sign of 
my sonship with God ; it is not the door into 
fellowship with the saints; it is no church or- 
dinance, as you yourself have testified. P. 40. 
So, then, as to church work, it hath no place 
at all therein. 

Your seventh argument is : 

"If Paul knew the Galatians only upon the 
account of charity, no other ways to be the 
sons of God by faith but by this part of their 
obedience, as he seems to import, then the 
same we may judge of the truth of men's 
profession of faith when it shows itself by 
this self-same obedience, (Gal. iii. 26, 27;) 
baptism being an obligation to all following 
duties." 

Ansiver. This your argument, being builded 
upon no more than a seeming import, and 
having been above ten times overthrown 
already, I might leave still with you till your 
seeming import is come to a real one, and both 
to a greater persuasion upon your own con- 
science. But verily, sir, you grossly abuse 
your reader. Must imports, yea, must seem- 
ing imports, now stand for arguments, thereby 
to maintain your confident separation from 
your brethren? Yea, must such things as 
these be the basis on which you build those 
heavy censures and condemnations you raise 
against your brethren that cannot comply 
without you, because you want the word? A 
seeming import! But are these words of 
faith? or do the Scriptures only help you to 
seeming imports and me-hap-soes for your 
practice? No, nor yet to them neither, for I 
dare boldly afiirm it, and demand if you can 
to prove that there is so much as a seeming- 
import in all the word of God that counte- 
nanceth your shutting men better than our- 
selves from the things and privileges of our 
Father's house. 

That to the Galatians saith not that Paul 
knew them to be the sons of God by faith no 
other way but by this part of their obedience ; 
but puts them upon concluding themselves the 
sons of God if they were baptized into the 
Lord Jesus, which could not (ordinarily) be 
known but unto themselves alone, because be- 
ing thus baptized respect eth a special act of 
faith, which only God and him that hath and 
acteth it can be privy to. It is one thing for 



DIFFERENCES ABOUT BAPTISM NO BAR TO COMMUNION. 



865 



him that administereth to baptize in the name 
of Jesus; another thing for him that is the 
subject by that to be baptized into Jesus 
Christ. Baptizing into Christ is rather the 
act of the faith of him that is baptized than 
his going into water and coming out again; 
but that Paul knew this to be the state of the 
Galatians no other way but by their external 
acts of being baptized with water is both wild 
and unsound, and a miserable import indeed. 

Your eighth argument is: 

"If being baptized into Christ be a putting 
on of Christ, as Paul expresses, then they 
have not put on Christ, in that sense he means, 
that are not baptized; if this putting on of 
Christ doth not respect the visibility of Chris- 
tianity, assign something else as its significa- 
tion ; great men's servants are known by their 
master's liveries, so are Gospel believers by 
this livery of water baptism, that all that first 
trusted in Christ submitted unto, which is in 
itself as much an obligation to all Gospel obe- 
dience as circumcision was to keep the whole 
law." 

Ansiver. For a reply to the first part of this 
argument go back to the answer of the 
seventh. 

Now that none have put on Christ in Paul's 
sense, yea, in a saving, in the best sense, but 
them that have, as you would have them, gone 
into water, will be hard for you to prove, yea, 
is ungodly for you to assert. 

Your comparing water baptism to a gentle- 
man's livery, by which his man is known to be 
his, is fantastical. 

Go you but ten doors from where men have 
knowledge of you, and see how many of the 
world or Christians will know you by this 
goodly livery to be one that hath put on 
Christ. What! known by water baptism to 
be one that hath put on Christ, as a gentle- 
man's man is known to be his master's ser- 
vant by the gay garment his master gave him ! 
Away, fond man ! you do quite forget the text : 
"By this shall all men know that you are my 
disciples, if you love one another." 

That baptism is in itself obliging, to speak 
properly, it is false, for set it by itself and it 
stands without the stamp of heaven upon it, 
and without its signification also; and how, as 
such, it should be obliging I see not. 

Where you insinuated it comes in the room 
of and obligeth as circumcision, you say you 
know not what. Circumcision was the initiat- 
ing ordinance, but this you have denied to 
baptism. Further, circumcision then bound 
55 



men to the whole obedience of the law when 
urged by the false apostles and received by an 
erroneous conscience. Would you thus urge 
water baptism ? Would you have men to re- 
ceive it with such consciences? Circumcision 
in the flesh was a type of circumcision in the 
heart, and not of water baptism. 

Your ninth argument is: 

"If it were commendable in the Thessalo- 
nians that they follow the footsteps of the 
Church of Judea, (1 Thess. ii. 24,) who it ap- 
pears followed this order of adding baptized 
believers unto the Church, then they that 
have found out another way of making church 
members are not by that rule praiseworthy, 
but rather to be blamed : it was not what was 
since in corrupted times, but that which was 
from the beginning: the first churches were 
the purest pattern," 

Answer. That the text saith there was a 
Church of Juclea I find not. 1 Thess. ii. 14. 
And that the Thessalonians are commended 
for refusing to have communion with the un- 
baptized believers, (for that is our question,) 
prove it by the word, and then you do some- 
thing. Again, that the commendations (1 
Thess. ii. 14) do chiefly or at all respect their 
being baptized, " or because they followed the 
churches of God which in Judea were in 
Christ Jesus " in the example of water bap- 
tism, is quite beside the word. The verse 
runs thus : " For the brethren became fol- 
lowers of the churches- of God which in Judea 
are in Christ Jesus, for ye also have suffered 
like things of your own countrymen, even as 
they have of the Jews," &c. This text then 
commends them, not for that they were bap- 
tized with water, but for that they stood their 
ground although baptized with suffering, like 
them in Judea, for the name of the Lord 
Jesus: "For suffering like things of their 
own countrymen, as they did of the Jews." 
Will you not leave off to abuse the word of 
God, and forbear turning it out of its place to 
maintain your unchristian practice of reject- 
ing the people of God and excluding them 
their blessed privileges? 

The unbaptized believer, instead of taking 
shame for entering into fellowship without it, 
will be ready, I doubt, to put you to shame for 
bringing Scriptures so much beside the pur- 
pose, and for stretching them so miserably to 
uphold you in your fancies. 

Your tenth argument is : 

" If it so be that any of the members at Co- 
rinth, Galatia, Colosse, Eome, or them that 



866 



BUNYAN'S COMPLETE WORKS. 



Peter wrote to, were not baptized, then Paul's 
arguments for the resurrection to them, or to 
press them to holiness from that ground, 
(Kom. vi. ; Col. ii. ; 1 Cor. xv.,) was out of 
doors and altogether needless; yea, it be- 
speaks his ignorance, and throweth contempt 
upon the Spirit's wisdom (Heb. vi.; 1 Pet. 
iii. 12) by which he wrote; if that must be 
asserted as a ground to provoke them to such 
an end which had no being, and if all the 
members of all those churches were baptized, 
why should any plead for an exemption from 
baptism for any such member now?" 

Answer. Suppose all, if all these churches 
were baptized, what then ? that answereth not 
our question. We ask where you find it 
written that those that are baptized should 
keep men as holy and as much beloved of the 
Lord Jesus as themselves out of church com- 
munion for want of light in water baptism? 

Why we plead for their admission, though 
they see not yet that that is their duty, is be- 
cause we are not forbidden, but commanded, 
to receive them, because God and Christ hath 
done it. Eom. xiv. 15. 

Your eleventh argument is : 

"If unbaptized persons must be received 
into churches only because they are believers, 
though they deny baptism, then why may not 
others plead for the like privileges that are 
negligent in any other Gospel ordinance of 
worship, from the same ground of want of 
light, let it be what it will? So, then, as the 
consequence of this principle, churches may 
be made up of visible sinners instead of visi- 
ble saints." 

Answer. I plead not for believers simply be- 
cause they are believers, but for such believers 
of whom we are persuaded by the word that 
God hath received them. 

2. There are some of the ordinances that, 
be they neglected, the being of a Church, as 
to her visible Gospel constitution, is taken 
quite away ; but baptism is none of them, it 
being no church ordinance as such, nor any 
part of faith, nor of that holiness of heart or 
life that showeth me to the Church to be in- 
deed a visible saint. The saint is a saint be- 
fore, and may walk with God, and be faithful 
with the saints and to his own light also, 
though he never be baptized. Therefore to 
plead for his admission makes no way at all 
for the admission of the open profane, or to 
receive, as you profess you do, persons unpre- 
pared to the Lord's table and other solemn 
appointments. P. 29. 



Your twelfth argument is : 

" Why should professors have more light in 
breaking of bread than baptism, that this 
must be so urged for their excuse? Hath 
God been more sparing in making out his 
mind in the one rather than the other? Is 
there more of precept or precedent for the 
supper than baptism? Hath God been so 
bountiful in making out himself about the 
supper that few or none that own ordinances 
scruple at it? And must baptism be such a 
rock of offence to professors that few will in- 
quire after it or submit to it? Hath not man's 
wisdom interposed to darken this part of 
God's counsel, by which professors seem will- 
ingly led, though against so many plain com- 
mands and examples, written as with a sun- 
beam, that he that runs may read? And 
must an advocate be entertained to plead for 
so gross a piece of ignorance that the meanest 
babes of the first Gospel times were never 
guilty of?" 

Answer. Many words to little purpose. 

1. Must God be called to an account by 
you why he giveth more light about the sup- 
per than baptism? May he not show to or 
conceal from this or any other of his ser- 
vants which of his truths he pleaseth? Some 
of the members of Jerusalem had a greater 
truth than this kept from them, for aught 
I know, as long as they lived, (Acts xi. 19,) 
yet God was not called in question about it. 

2. Breaking of bread, not baptism, being a 
church ordinance, and that such also as must 
be often reiterated, yea, it being an ordinance 
so full of blessedness as likely to present union 
and communion with Christ to all the mem- 
bers that worthily eat thereof— I say, the 
Lord's Supper being such that while the 
members sit at that feast they show to each 
other the death and blood of the Lord, as 
they ought to do, till he comes, (1 Cor. x. 15, 
16, 17; xi. 22, 23, 24, 25, 26,) the Church aa 
a Church is much more concerned in that 
than in water baptism, both as to her faith 
and comfort, both as to her union and com- 
munion. 

3. Your supposition that very few professors 
will seriously inquire after water baptism is 
too rude. What! must all the children of God 
that are not baptized for want of light be still 
stigmatized with want of serious inquiry after 
God's mind in it ? 

3. That I am an advocate, entertained to 
plead for so gross a piece of ignorance as want 
of light in baptism, is but like the rest of your 



DIFFERENCES ABOUT BAPTISM NO BAR TO COMMUNION. 867 



jumbling. I plead for communion with men 
godly and faithful; I plead that they may be 
received that God hath showed us he hath re- 
ceived and commanded we should receive 
them. 

Your thirteenth argument is : 

" If obedience must discover the truth of a 
man's faith to others, why must baptism be 
shut out, as if it was no part of Gospel obedi- 
dience ? Is there no precept for this practice, 
that it must be thus despised as a matter of 
little use ? Or shall one of Christ's precious 
commands be blotted out of a Christian's obe- 
dience, to make way for a church fellowship 
of man's devising?" 

Amwer 1. This is but round, round, the 
same thing over and over. That my obedience 
to water is not a discovery of my faith to 
others is evident; from the body of the Bible 
we find nothing that affirms it. 

And I will now add, that if a man cannot 
show himself a Christian without water bap- 
tism, "he shall never show either saint or 
sinner that he is a Christian by it." 

2. Who they are that despise it I know not ; 
but that church membership may be without 
it (seeing even you yourself have concluded it 
is no church ordinance, p. 40, nor the entering 
ordinance, pp. 3, 4) standeth both with Scrip- 
ture and reason, as mine arguments make 
manifest. So that all your arguments prove 
no more than this, " that you are so wedded to 
your wordless notions that charity can have 
no place with you." Have you all this while 
so much as given me one small piece of a text 
to prove it unlawful for the Church to receive 
those whom she, by the word, perceiveth the 
Lord God and her Christ hath received? No; 
and therefore you have said so much as 
amounts to nothing. 

Your last argument is: 

" The baptism of John was so far honoured 
and dignified that they that did submit to it 
are said to justify God, and those that did it 
not are said to reject his counsel against them- 
selves; so that their receiving or rejecting the 
whole doctrine of God hath its denomination 
from this single practice. And is there not as 
much to be said of the baptism of Christ, un- 
less you will say it is inferior to John's in 
worth and use?" 

Answer 1. That our denomination of be- 
lievers, and of our receiving the doctrine of 
the Lord Jesus, is not to be reckoned from our 
baptism is evident, because, according to our 
notion of it, they only that have before re- 



ceived the doctrine of the Gospel, and so show 
it us by their confession of faith, they only 
ought to be baptized. This might serve for 
an answer for all ; but — 

2. The baptism of John was "the baptism 
of repentance for the remission of sins," of 
which water was but an outward signification. 
Mark i. 4. Now what is the baptism of re- 
pentance but an unfeigned acknowledgment 
that they were sinners, and so stood in need of 
a Saviour, Jesus Christ. This baptism, or 
baptism under this notion, the Pharisees would 
not receive, " for they trusted to themselves 
that they w r ere righteous, that they were not 
as other men, that they had need of no repent- 
ance ;" not but that they would have been 
baptized with water, might that have been 
without an acknowledgment that they were 
sinners ; wherefore, seeing the counsel of God 
respected rather the remission of sins by Jesus 
Christ than the outward act of water baptism, 
ye ought not, as you do by this your reason- 
ing, to make it rather, at least in the revela- 
tion of it, to terminate in the outward act of 
being baptized, but in unfeigned and sound 
repentance and the receiving Jesus Christ by 
faith. 

Further. A desire to submit to John's water 
baptism, or of being baptized by him in water, 
did not demonstrate by that single act the re- 
ceiving of the whole doctrine of God, as you 
suggest. 

Why did John reject the Pharisees that 
would have been baptized, and Paul examine 
them that were ? Matt. iii. 7 ; Acts xix. 2, 3. 

If your doctrine be true, w T hy did they not 
rather say. Oh, seeing you desire to be bap- 
tized, and seeing you have been baptized, you 
need not to be questioned any further; your 
submitting to John's water to us is a sufficient 
testimony, even that single act, that you have 
received the whole doctrine of God. 

But I say, why did John call them vipers, 
and Paul ask them whether they had yet re- 
ceived the Holy Ghost? Yea, it is evident 
that a man may be desirous of water, that a 
man may be baptized, and neither own the 
doctrine of repentance nor know on whom 
he should believe — evident I say, and that by 
the same texts. 

You have grounded therefore this your last 
argument, as also the rest, upon an utter mis- 
take of things. 

I come now to your questions; which 
although they be mixed with gall, I will 



868 



BUNYAN'S COMPLETE WORKS. 



with patience see if I can turn them into 
food. 

Your first question is : 

" I ask your own heart whether popularity 
and applause of variety of professors be not 
in the bottom of what you have said — that 
hath been your snare to pervert the right ways 
of the Lord, and lead others into a path 
wherein we can find none of the footsteps of 
the flock of the first ages?" 
, Answer. Setting aside a retaliation like your 
question, I say, and God knows I speak the 
truth, I have contemplated to do what I have 
done by a provocation of sixteen years long — 
tempted, I say, by the brethren of your way, 
who, whenever they saw their opportunity, 
have made it their business to seek to rend us 
in pieces; mine own self they have endeav- 
oured to persuade to forsake the Church ; some 
they have rent quite off from us, others they 
have attempted and attempted to divide and 
break off from us, but by the mercy of God 
have hitherto prevented. 

A more large account you may have in my 
next, if you think good to demand it ; but I 
thank God that I have written what I have 
written. 

Question 2. "Have you dealt brotherly or 
like a Christian to throw so much dirt upon 
your brethren, in print, in the face of the 
world, when you had opportunity to converse 
with them of reputation amongst us before 
printing, being allowed the liberty by them at 
the same time for you to speak among them ?" 

Answer. I have thrown no dirt upon them, 
nor laid anything to their charge, if their 
practice be warrantable by the word ; but you 
have not been offended at the dirt yourselves 
have thrown at all the godly in the land that 
are not of your persuasion, in counting them 
unfit to be communicated with or to be accom- 
panied with in the house of God. This dirt 
you never complained of, nor would, I doubt, 
to this day, might you be still let alone to 
throw it. As to my book, it was printed be- 
fore I spake with any of you or knew whether 
I might be accepted of you. As to them of 
reputation among you, I know others not one 
tittle inferior to them, and have my liberty to 
consult with whom I like best. 

Question 3. " Doth your carriage answer the 
law of love or civility, when the brethren used 
means to send for you for a conference, and 
their letter was received by you, that you 
should go out again from the city, after know- 
ledge of their desires, and not vouchsafe a 



meeting with them, when the glory of God 
and the vindication of so many churches is 
concerned ?" 

Answer. The reason why I came not amongst 
you was, partly because I consulted mine own 
weakness, and counted not myself (being a 
dull-headed man) able to engage so many of 
the chief of you as I was then informed in- 
tended to meet me ; I also feared, in personal 
disputes, heats and bitter contentions might 
arise, a thing my spirit hath no pleasure in. 
I feared also that both myself and words would 
be misrepresented, and that not without cause ; 
for if they that answer a book will alter and 
screw arguments out of their places, and make 
my sentences stand in their own words, not 
mine — when (I say) my words are in a book to 
be seen, what would you have done, had I in 
the least, either in matter or manner, though 
but seemingly, miscarried among you ? 

As for the many churches which you say are 
concerned, as also the glory of God, I doubt 
not to say they are only your wordless opinions 
that are concerned ; the glory of God is vindi- 
cated: "We receive him that God hath re- 
ceived, and that to the glory of God." Eom. 
xv. 16. 

Question 4. " Is it not the spirit of Diotre- 
phes of old in you, who loved to have the pre- 
eminence, that you are so bold to keep out all 
the brethren that are not of your mind in this 
matter from having any entertainment in the 
churches or meetings to which you belong, 
though you yourself have not been denied the 
like liberty among them that are contrary- 
minded to you ? Is this the way of your re- 
taliation? Or are you afraid lest the truth 
should invade your quarters ?" 

Answer. I can say I would not have the 
spirit you talk of; what I have of it, God take 
it from me. But what was the spirit of Dio- 
trephes? Why, not to receive the brethren 
into the Church and to forbid them that would. 
3 John 9, 10. This do not I ; I am for com- 
munion with saints because they are saints ; I 
shut none of the brethren out of the churches, 
nor forbid them that would receive them. I 
say again, show me the man that is a visible 
believer and that walketh with God, and though 
he differ with me about baptism, the doors of 
the Church stand open for him, and all our 
heaven-born privileges, he shall be admitted 
to them. But how came Diotrephes so lately 
into our parts ? Where was he in those days 
that our brethren of the baptized way would 
neither receive into the Church nor pray with 



DIFFERENCES ABOUT BAPTISM NO BAR TO COMMUNION. 



869 



men as good as themselves, because they were 
not baptized, but would either, like Quakers, 
stand with their hats on their heads or eke 
withdraw till we had done ? 

As to our not suffering those you plead for to 
preach in our assemblies, the reason is because 
we cannot yet prevail with them to repent of 
their church-rending principles. As to the re- 
taliation, mind the hand of God and remember 
Adonibezek. Judg. i. 7. 

Let the truth come into our quarters and wel- 
come, but sowers of discord, because the Lord 
hates it, we also ourselves will avoid them. 

Question 5. " Is there no contempt cast upon 
the brethren who desired your satisfaction, that 
at the same time when you had opportunity to 
speak to them, instead of that you committed 
the letters to others by way of reflection upon 
them?" 

Answer. It is no contempt at all to consult 
men more wise and judicious than him that 
wrote or myself either. But why not consult 
with others ? Is wisdom to die with you ? Or 
do you count all that yourselves have no hand 
in done to your disparagement ? 

Question 6. "Did not your presumption 
prompt you to provoke them to printing in 
your letter to them, when they desired to be 
found in no such practice, lest the enemies of 
truth should take advantage by it?" 

Answer. What provoked you to print will be 
best known at the day of judgment — whether 
you fear of losing your wordless opinion or my 
plain answer to your letter. The words in my 
letter are, "As for my book, never defer its 
answer till you speak with me, for I strive not 
for mastery, but truth." Though you did not 
desire to write, yet with us there was continual 
labour to rend us to pieces, and to prevent that 
which was in my first book written. And let 
who will take advantage, so the truth of God 
and the edification of my brother be promoted. 

Question 7. "Whether your principle and 
practice is not equally against others as well as 
us — viz., Episcopals, Presbyterians, and Inde- 
pendents — who are also of our side for our 
practice, though they differ with us about the 
subject of baptism? Do you delight to have 
your hand against every man?" 

Answer. I own water baptism to be God's 
ordinance, but I make no idol of it. Where 
you call now the Episcopal to side with you, 
and also the Presbyterian, &c, you will not 
find them easily persuaded to conclude with 
you against me. They are against your man- 
ner of dipping, as well as the subject of water 



baptism; neither do you, for all you flatter 
them, agree together in all but the subject. 
Do you allow their sprinkling? Do you 
allow their signing with the cross ? Why 
then have you so stoutly, an hundred times 
over, condemned these things as antichristian? 
I am not against every man, though by your 
abusive language you would set every one 
against me ; but I am for union, concord, and 
communion of saints as saints, and for that 
cause I wrote my book. 
To conclude : 

1. In all I have said I put a difference be- 
tween my brethren of the baptized way; I 
know some are more moderate than some. 

2. When I plead for the unbaptized, I 
chiefly intend those that are not so baptized 
as my brethren judge right, according to the 
first pattern. 

3. If any shall count my papers worth the 
scribbling against, let him deal with mine 
arguments and things immediately depend- 
ing upon them, and not conclude he hath 
confuted a book when he hath only quar- 
relled at words. 

4. I have done when I have told you that I 
strive not for mastery nor to show myself sin- 
gular, but, if it might be, for union and com- 
munion among the godly. And count me not 
as an enemy because I tell you the truth. 

5. And now, dissenting brethren, I com- 
mend you to God, who can pardon your sin, 
and give you more grace and an inheritance 
among them that are sanctified by faith in 
Jesus Christ. Amen. 



HEEE FOLLOWETH ME. HENEY JESSE'S 
JUDGMENT UPON THE SAME AEGU- 
MENT. 

Such as are weak in the faith receive you, &c. — 
Eom. xiv. 1. 

Whereas some suppose the receiving there 
mentioned was but receiving into brotherly 
affection such as were in church fellowship, 
but not a receiving of such as were weak into 
the Church ; 

For answer unto which, consider — 

That in the text are two things to be in- 
quired into : 

First. What weakness of faith this is that 
must not hinder receiving. 

Secondly. By whom and to what he that is 
weak in the faith is to be received. 



870 



BUNYAN'S COMPLETE WORKS. 



To the first, What weakness of faith this is 
that must not hinder receiving — whether was 
it weakness in the graces of faith or in the 
doctrine of faith? It is conceived the first 
is included, but the second principally in- 
tended. 

First. That some of the Lord's people are 
weak in the graces of faith will be confessed 
by all, and that the Lord would have his 
lambs fed as well as his sheep, and his chil- 
dren as well as grown men, and that he hath 
given the right to Gospel privileges not to de- 
grees of grace, but to the truth. " Him that 
is weak in the faith receive you," or unto 
you, as some good translations read it. Rom. 
xiv. L 

Secondly. It is supposed this command of 
receiving him that is weak in the faith doth 
principally intend he that is weak in the doc- 
trine of faith, and that not so much in the 
doctrine of justification as in Gospel institu- 
tions, as doth appear by the second and sixth 
verses, which show that it was in matters of 
practice, wherein some were weak and at 
which others were offended ; notwithstanding 
the glorious Lord, who bears all Israel upon 
his heart, receives (verse 3) and commandeth, 
" Him that is weak in the faith receive you," 
or unto you. 

Therefore, here we are to inquire of the 
receiving in the text, "by whom and to 
what" he that is weak in the faith should 
be received ? 

In which inquiry there are two parts : 

First. By whom ? 

Secondly. To what? 

To the first. The text makes answer, " Him 
that is weak in the faith receive you," or 
unto you; which must be the Church at 
Rome, to whom the epistle was writ, as also 
to all the beloved of God, called to be saints. 
Rom. i. 7. And as to them, so unto all 
churches and saints beloved and called through- 
out the world. 

Note, that epistles are as well to direct how 
churches are to carry things towards saints 
without as to saints within, and also towards all 
men, so as to give no offence to Jew or Gen- 
tile, nor to the Church of God. 

The second part of the inquiry is, To what 
he that is weak in the faith is to be received ? 
Whether only unto mutual affection, as some 
affirm, as if he were in church fellowship 
before that were weak in the faith? Or 
whether the text doth as well, if not rather, 
intend the receiving such as were and are 



weak in the faith not only unto mutual affec- 
tion if in the Church, but unto church fellow- 
ship also if they were out. For clearing of 
which consider to whom the epistle was writ- 
ten. Rom. i. 7. Not only to the Church there, 
but unto all that were beloved of God and 
called to be saints in all ages. And as at 
Rome it is like there then were, and in other 
places now are, saints weak in the faith, both 
in and out of church fellowship, so it is prob- 
able there then were, and elsewhere now are, 
those that will cast such out of their mutual 
affection. And if they will cast such out of 
their mutual affection that are within, no 
doubt they will keep out of their church fel- 
lowship those that are without. 

Argument 1. Whereas the Lord's care ex- 
tends to all his, and if it were a good argu- 
ment in the third verse for them to receive 
those within because God hath received them, 
it would be as good an argument to receive in 
those without, for God hath received them 
also ; unless it could be proved that all that 
were and are weak in the faith were and are 
in church fellowship, which is not likely, for 
if they would cast such out of their affection 
that are within, they would, upon the same 
account, keep them out of church fellowship 
that were without. Therefore, as it is a duty 
to receive those within unto mutual affection, 
so it is no less a duty, by the text, to receive 
such weak ones as are without into church 
fellowship. 

Argument 2 is urged from the words them- 
selves, which are, " Receive him that is weak 
in the faith," wherein the Lord puts no lim- 
itation in this text or in any other ; and w r ho is 
he then that can restrain it, unless he will 
limit the Holy One of Israel ? And how would 
such an interpretation foolishly charge the 
Lord, as if he took care only of those within, 
but not like care of those without ; whereas he 
commandeth them to receive them, and useth 
this motive, he had received them; and he re- 
ceiveth those that are weak in the faith, if 
without as well as those within. 

From the example, viz., that God had re- 
ceived them ; whereas had he been of the 
Church, they would have been persuaded of 
that before the motive was urged, for no true 
Church of Christ's would take in or keep in 
any whom they judged the Lord had not re- 
ceived ; but those weak ones were such as they 
questioned whether the Lord had received 
them, else the text had not been an answer 
sufficient for their receiving them. There 



DIFFERENCES ABOUT BAPTISM NO BAR TO COMMUNION. 871 



might have been objected, They hold up Jew- 
ish observations of meats and days, which by 
the death of Christ were abolished, and so did 
deny some of the effects of his death ; yet the 
Lord, who was principally wronged, could pass 
this by, and commandeth others to receive 
them also. And if it be a good argument to 
receive such as are weak in anything whom 
the Lord hath received, then there can be no 
good argument to reject for anything for which 
the Lord will not reject them; for else the 
command in the first verse and this example 
in the third verse were insufficient without 
some other arguments, unto the Church, be- 
sides his command and example. 

Some object, "Keceive ye one another, as 
Christ hath received us unto the glory of God," 
and from thence supposing they were all in 
church fellowship before, whereas the text 
saith not so ; for if you consider the 8th and 
9th verses, you may see he speaks unto Jews 
and Gentiles in general, that if the Jews had 
the receiving, they should receive Gentiles, 
and if the Gentiles had the receiving, they 
should receive Jews ; for had they not been on 
both sides commanded, the Jews might have 
said to the Gentiles, You are commanded to 
receive us, but we are not commanded to re- 
ceive you ; and if the weak had the receiving, 
they should receive the strong, and if the 
strong had the receiving, they should not keep 
out the weak ; and the text is reinforced with 
the example of the Son's receiving us unto 
the glory of God, that as he receiveth Jews 
and poor Gentiles, weak and strong, in church 
fellowship or out of church fellowship, so 
should they, to the glory of God. And as the 
Lord Jesus received some, though they held 
some things more than were commanded and 
some things less than were commanded, and 
as those that were weak and in church fellow- 
ship, so those that were weak and out of church 
fellowship, and that not only into mutual af- 
fection, but unto fellowship with himself; 
and so should they not only receive such 
as were weak within into mutual affection, 
but such as were without both to mutual 
affection and to church fellowship, or else such 
weak ones as were without had been excluded 
by the text. Oh how is the heart of God the 
Father and the Son set upon this, to have his 
children in his house and in one another's 
hearts as they are in his, and are borne upon 
the shoulders and breasts of his Son, their 
High Priest ! And as if all this will not do it, 
but the devil will divide them still, whose work 



it properly is; "But the God of peace will 
come in shortly, and bruise Satan under their 
feet," as in Eom. xvi. 20. And they will agree 
to be in one house when they arc more of one 
heart; in the mean time pray as in Rom. xv. 
5 : " Now the God of patience and consolation 
grant that we be like-minded one towards 
another, to Christ Jesus." 

I shall endeavour the answering of some ob- 
jections, and leave it unto consideration. 

Objection. Some say, "This bearing or re- 
ceiving was but in things indifferent." 

Answer. That eating or forbearing upon a 
civil account are things indifferent is true, but 
not when done upon the account of worship, 
as keeping of days and establishing Jewish 
observations about meats, which by the death 
of Christ are taken away ; and it is not fairly 
to be imagined the same Church at Eome 
looked so upon them as indifferent, nor that 
the Lord doth. That it were all alike to him 
to hold up Jewish observations or to keep days 
or no days, right days or wrong days, as indif- 
ferent things, which is a great mistake, and no 
less than to make God's grace little in receiv- 
ing such ; for if it were but in things wherein 
they had not sinned, it were no great matter 
for the Lord to receive, and it would have been 
as good an argument or motive to the Church 
to say the things were indifferent as to say the 
Lord had received them. 

Whereas the text is to set out the riches of 
grace to the vessels of mercy, as Eom. ix. 15. 
That as at first he did freely choose and accept 
them, so w T hen they fail and miscarry in many 
things, yea, about his worship also, although 
he be most injured thereby, yet he is first in 
passing it by, and persuading others to do the 
like : that as the good Samaritan did in the 
Old Testament, so our good Samaritan doth in 
the New, when priest and Levite passed by, 
pastor and people pass by, yet he will not, but 
pours in oil, and carries them to his inn, and 
calls for receiving and setting it upon his ac- 
count. 

Objection. " That this bearing with and re- 
ceiving such as are weak in the faith must be 
limited to meats, and days, and such like 
things that had been old Jewish observations, 
but not unto the being ignorant in or doubting 
of any New Testament institution." 

Answer. Where the Lord puts no limitation, 
men should be wary how they do it, for they 
must have a command or example before they 
can limit this command; for although the 
Lord took this occasion from their difference 



872 



BUNYAN'S COMPLETE WORKS. 



about meats and days to give this command, 
yet the command is not limited there, no more 
than in Matt. xii. 1, 2, 3, 4, 5, 6, 7. That when 
they made use of his good law rigorously in 
the letter, he presently published an act of 
grace in the 7th verse, and tells them, " Had 
they known what this meaneth, I will have 
mercy and not sacrifice, they would not have 
condemned the guiltless;" as also in Matt. ix. 
13 : " Go learn what this meaneth : I will have 
mercy and not sacrifice," which is not to be 
limited unto what was the present occasion of 
publishing the command, but observed as a 
general rule upon all occasions wherein mercy 
and sacrifice come in competition, to show 
the Lord will rather have a duty omitted that 
is due to him than mercy to his creatures 
omitted by them. So in the text, when some 
would not receive such as were weak in the 
faith as to matters of practice, the Lord was 
pleased to publish this act of grace : " Him 
that is weak in the faith receive you, but not 
to doubtful disputation." Now unless it be 
proved that no saint can be weak in the faith 
in anything but meats and days or in some Old 
Testament observations, and that he ought not 
to be judged a saint that is weak in the faith 
as it relates to Gospel institutions in matters 
of practice, you cannot limit the text, and you 
must also prove his weakness such as that the 
Lord will not receive him, else the command 
in the first verse, and the reason or motive in 
the third verse, will both be in force upon you 
— viz., " Him that is weak in the faith receive 
you, (or unto you,) for God hath received 
him." 

Objection. But some may object from 1 Cor. 
xii. 13, " For by one Spirit are we all bap- 
tized into one body, whether we be Jews or 
Gentiles." Some there are that affirm this to 
be meant of water baptism, and that particular 
churches are formed thereby, and all persons 
are to be admitted and joined unto such 
churches by water baptism. 

Answer. That the baptism intended in the 
text is the Spirit's baptism, and not water bap- 
tism, and that the body the text intends is not 
principally the Church of Corinth, but all be- 
lievers, both Jews and Gentiles, being baptized 
into one mystical body, as in Eph. iv. 4: 
" There is one body and one Spirit," wherein 
there is set out the uniter and the united; 
therefore in the third verse they are exhorted 
to keep the unity of the Spirit in the bond of 
peace. The united are all the faithful in one 
body. Into whom ? In the fifth verse, in one 



Lord Jesus Christ. By what? One faith, 
one baptism ; which cannot be meant of water 
baptism, for water baptism doth not unite all 
this body, for some of them never had water 
baptism, and are yet of this body and by the 
Spirit gathered into one Lord Jesus Christ, 
(Eph. i. 10,) both which are in heaven and in 
earth, Jew and Gentile, (Eph. ii. 16,) that he 
might reconcile both unto God in one body by 
his cross ; the instrument you have in ver. 18, 
" by one Spirit." That the Gentiles should be 
fellow-heirs of the same body, (ver. 15,) "of 
whom the whole family in heaven and earth 
is named." And the reason of their keeping the 
unity of the Spirit in Eph. iv. 3 is laid down 
in verses 4, 5, being one body, one Spirit, 
having one hope, one Lord, one faith, one bap- 
tism, whether they were Jews or Gentiles, such 
as were in heaven or in earth ; which cannot 
be meant of water baptism, for in that sense 
they had not all one baptism, nor admitted and 
united thereby: " For by one Spirit we are all 
baptized into one body, whether Jews or Gen- 
tiles, whether we be bond or free, we having 
been all made to drink into one Spirit ; " which 
cannot be meant of water baptism, in regard 
all the body of Christ, Jews and Gentiles, bond 
and free, partook not thereof. 

Objection. "But Eph. iv. 5 saith, There is 
but ' one baptism,' and by what hath been 
said, if granted, water baptism will be ex- 
cluded, or else there is more baptisms than 
one." 

Answer. It followeth not that because the 
Spirit will have no co-rival, that therefore 
other things may not be in their places ; that 
because the Spirit of God taketh the pre-emi- 
nence, therefore other things may not be sub- 
servient. The apostle tells them, " That the 
anointing which they had received of him 
abideth in them ; and you need not (saith he) 
that any man teach you, but as the same 
anointing teacheth you all things." By this 
some may think John excludes the ministry; 
no such matter, though the Holy Ghost hath 
confirmed and instructed them so in the truth 
of the Gospel as that they were furnished 
against seducers in ver. 26, yet you see John 
goes on still teaching them in many things as 
also in Eph. iv. 11, 12, 13; he gave some 
apostles, some evangelists, some pastors, and 
teachers, (ver. 12,) for the perfecting of the 
saints, for the work of the ministry, for the edi- 
fying of the body of Christ; verse 13: "Till 
we all come in the unity of the faith, and of 
the knowledge of the Son of God, unto a per- 



DIFFERENCES ABOUT BAPTISM NO BAR TO COMMUNION. 873 



feet man, unto the measure of the stature of 
the fulness of Christ." So in the Spirit's bap- 
tism, though it have the pre-eminence, and 
appropriated some things as peculiar to itself, 
it doth not thereby destroy the use and end of 
water baptism, or any other ordinance in its 
place ; for water baptism is a means to increase 
grace, and in it and by it sanctification is for- 
warded and remission of sins more cleared and 
witnessed ; yet the giving graces and regenerat- 
ing and renewing is the Holy Spirit's pecu- 
liar. Consider Tit. iii. 5 : " By the washing 
of regeneration and the renewing of the Holy 
Ghost," baptism being the outward sign of the 
inward graces wrought by the Spirit, a repre- 
sentation or figure, as in 1 Pet. iii. 21 : " The 
like figure whereunto baptism doth now also 
save us, not the putting away of the filth of 
the flesh, but the answer of a good conscience 
towards God, by the resurrection of Jesus 
Christ," not excluding water baptism, but 
showing that the spiritual part is chiefly to be 
looked at ; though such as slight water bap- 
tism, as the Pharisees and lawyers did, (Luke 
vii. 30,) reject the counsel of God against 
themselves, not being baptized ; and such as 
would set water baptism in the Spirit's place 
exalt a duty against the deity and dignity of 
the Spirit, and do give the glory due unto him, 
as God blessed for ever, unto a duty. 

By which mistake of setting up water bap- 
tism in the Spirit's place, and assigning it a 
work which was never appointed unto it, of 
forming the body of Christ, either in general, 
(as in 1 Cor. xii. 13; Eph. iv. 5,) or as to par- 
ticular churches of Christ, we may see the 
fruit, that instead of being the means of unit- 
ing as the Spirit doth, that it hath not only 
rent his seamless coat, but divided his body, 
which he hath purchased with his own blood, 
and opposed that great design of Father, Son, 
and Spirit in uniting poor saints, thereby pull- 
ing in pieces what the Spirit hath put together. 
" Him that is weak in the faith receive you, 
for God hath received him;" being such as 
the Spirit had baptized and admitted of the 
body of Christ, he would have his churches 
receive them also ; whose baptism is the only 
baptism, and so is called the one baptism. 
Therefore consider whether such a practice 
hath a command or an example that persons 
must be joined into church fellowship by 
water baptism; for John baptized many, yet 
he did not baptize some into one Church and 
some into another, nor all into one Church, (as 
the Church of Rome doth;) and into what 



Church did Philip baptize the eunuch, or the 
apostle the jailer and his house? And all 
the rest they baptized, were they not left free 
to join themselves for their convenience and 
edification ? All which I leave to considera- 
tion. I might have named some inconveni- 
encies, if not absurdities, that would follow 
the assertion ; as to father the mistakes of the 
baptizers on the Spirit's act, who is not mis- 
taken in any he baptized; no false brethren 
creep in unawares into the mystical body by 
him ; and also how this manner of forming 
churches would suit a country where many are 
converted and willing to be baptized, but 
there being no Church to be baptized into, 
how shall such a church state begin? The 
first must be baptized into no Church, and the 
rest into him as the Church, or the work stand 
still for want of a Church. 

Objection. " But God is a God of order, and 
hath ordained order in all the churches of 
Christ ; and for to receive one that holds the 
baptism he had in his infancy, there is no 
command nor example for, and by the same 
rule children will be brought in to be church 
members." 

Ansiver. That God is a God of order, and 
hath ordained orders in all the churches of 
Christ, is true, and that this is one of the or- 
ders, to receive him that is weak in the faith, 
is as true. And though there be no example or 
command in so many words — Eeceive such an 
one that holds the baptism he had in his in- 
fancy, nor to reject such an one — but there is 
a command to receive him that is weak in the 
faith, without limitation; and it is like this 
might not be a doubt in those days, and so 
not spoken of in particular. 

But the Lord provides a remedy for all times 
in the text, " Him that is weak in the faith re- 
ceive you;" for else receiving would not be 
upon the account of saintship, but upon know- 
ing and doing all things according to rule and 
order ; and that must be perfectly, else for to 
deny any thing or affirm too much is disor- 
derly and would hinder receiving; but the 
Lord deals not so with his people, but ac- 
counts love the fulfilling of the law, though 
they be ignorant in many things both as to 
knowing and doing; and receives them into 
communion and fellowship with himself, and 
would have others do the same also; and if he 
would have so much in bearing apostles' days, 
when they had infallible helps to expound 
truths unto them, much more now the Church, 
hath been so long in the wilderness and in 



874 



BUNYAN'S COMPLETE WORKS. 



captivity, and not that his people should be 
driven away in the dark day, though they are 
sick and weak. And that it should be sup- 
posed such tenderness would bring in children 
in age to be church members, yea, and wel- 
come, if anybody could prove them in the 
faith, though never so weak; for the text is, 
" Him that is weak in the faith receive you ;" 
it is not he, and his wife, and children, unless 
it can be proved they are in the faith. 

Objection. " By this some ordinances may be 
lost or omitted ; and is it to be supposed the 
Lord would suffer any of his ordinances to be 
lost or omitted in the Old or New Testament, 
or the right use of them, and yet own such 
for true churches? and what reason can there 
be for it?" 

Answer. The Lord hath suffered some ordi- 
nances to be omitted and lost in the Old Tes- 
tament, and yet owned the Church. Though 
circumcision were omitted in the wilderness, 
yet he owned them to be his Church, and 
many of the ordinances were lost in the cap- 
tivity. See Ainsworth upon Ex. xxviii. 30, 
&c, which showed what the high priest was 
to put on, and were not to be omitted upon 
pain of death, as the Urim and Thummim; 
yet being lost, and several other ordinances, 
the ark, with the mercy-seat and cherubims, 
the fire from heaven, the majesty and divine 
presence, &c, yet he owns the second temple, 
though short of the first, and filled it with his 
glory, and honoured it with his Son. being a 
member and a minister therein: "The Lord 
whom you seek will suddenly come to his tem- 
ple." So in the New Testament, since their 
wilderness condition and great and long cap- 
tivity, there is some darkness and doubts and 
want of light in the best of the Lord's people 
in many of his ordinances, and that for several 
ages ; and yet how hath the Lord owned them 
for his churches, wherein he is to have "glory 
and praise throughout all ages!" And so 
should we own them, unless we will condemn 
the generation of the just. It must be con- 
fessed that if exact practice be required and 
clearness in Gospel institutions before commu- 
nion, who dare be so bold as to say his hands 
are clean, and that he hath done all the Lord's 
commands as to institutions in his worship? 
and must not confess the change of times doth 
necessitate some variation, if not alteration, 
either in the matter or manner of things ac- 
cording to primitive practice? yet owned for 
true churches and received as visible saints, 
though ignorant either wholly or in great 



measure in laying on of hands, singing, wash- 
ing of feet, and anointing with oil, in the gifts 
of the Spirit, which is the Urim and Thum- 
mim of the Gospel ? And it cannot be proved 
that the churches were so ignorant in the 
primitive times, nor yet that such were re- 
ceived into fellowship; yet now herein it is 
thought meet there should be bearing, and why 
not in baptism, especially in such as own it 
for an ordinance, though in some things miss 
it, and do yet show their love unto it and unto 
the Lord, and unto his law therein, that they 
could be willing to die for it rather than to 
deny it, and to be baptized in their blood; 
which showeth they hold it in conscience their 
duty, while they have further light from above, 
and are willing to hear and obey as far as they 
know, though weak in the faith as to clearness 
in Gospel institutions; surely the text is on 
their side, or else it will exclude all the former: 
"Him that is weak in the faith receive you, 
but not to doubtful disputation." Let every 
man be fully persuaded in his own mind, and 
such the Lord hath received. 

As to the query, " What reason is there why 
the Lord should suffer any of his ordinances 
to be lost?" 

Answer. If there were no reason to be shown 
it should teach us silence, for he doth nothing 
without the highest reason ; and there doth 
appear some reason in the Old Testament why 
those ordinances of Urim and Thummim, &c, 
were suffered to be lost in the captivity, that 
they might long and look for the Lord Jesus, 
the Priest that was to stand up with Urim and 
Thummim, which the Lord by this puts them 
upon the hoping for, and to be in expectation 
of so great a mercy, which was the promise of 
the Old Testament, and all the churches' losses 
in the New Testament. By all the dark night 
of ignorance she hath been in, and long cap- 
tivity she hath been under in her wandering 
wilderness state, therein she hath rather been 
fed with manna from heaven than by men 
upon earth ; and after all her crosses and losses 
the Lord lets light break in by degrees and 
deliverance by little and little ; " and she is 
coming out of the wilderness leaning upon her 
Beloved ; and the Lord hath given the valley 
of Achor for a door of hope," that ere long she 
may receive the promise of the Gospel richly by 
the Spirit, to be poured upon us from on high, 
" and the wilderness be a fruitful field, and the 
fruitful field become a forest, and then the 
Lord will take away the covering cast over all 
people and the veil that is spread over all na- 



DIFFERENCES ABOUT BAPTISM NO BAR TO COMMUNION. 



875 



tions ; for the earth shall be filled with the 
knowledge of the Lord as the waters cover the 
sea. Then Ephraim shall not envy Judah, 
and Judah shall not vex Ephraim." Thus 
will the God of peace bruise Satan under foot 
shortly; and one reason why the Lord may 
suffer all the darkness and differences that 
have been, and yet are, is, that we might long 
and look for this blessed promise of the Gospel, 
the pourings out of the Spirit. 

Objection. " But many authors do judge that 
the weak and strong were all in church fellow- 
ship before, and that the receiving was but 
into mutual affection." 

Answer. It ought to be seriously weighed 
how any differ from so many worthy authors 
is confessed, to whom the world is so much 
beholden for their help in many things ; but 
it would be of dangerous consequence to take 
all for granted they say, and unlike the noble 
Bereans. Though they had some infallible 
teachers, yet they took not their words or doc- 
trines upon trust; and there may be more 
ground to question expositors on this text, in 
regard their principles necessitate them to 
judge that the sense ; for if it be in their judg- 
ments a duty to compel all to come in, and to 
receive all and their children, they must needs 
judge by that text they were all of the Church 
and in fellowship before their scrupling meats 
and days, because that is an act of grown per- 
sons at years of discretion, and therefore the 
receiving is judged by them to be only into 
mutual affection, for it is impossible for them 
to hold their opinion and judge otherwise of 
the text; for in baptism they judge infants 
should be received into church fellowship, and 
then scrupling meats and days must needs be 
after joining. Their judgments might as well 
be taken that it is a duty to baptize infants as 
that they can judge of this text rightly and 
hold their practice. 

Objection. "But no uncircumcised person 
was to eat the passover. And doth not the 
Lord as well require the sign of baptism now 
as of circumcision then? And is there not 
like reason for it?" 

Answer. The Lord, in the Old Testament, 
expressly commanded no uncircumcised per- 
son should eat the passover, (Ex. xii. 28,) and 
in Ezek. xxxiv. 9 that no stranger, uncircum- 



cised in heart or uncircumcised in flesh, should 
enter into his sanctuary ; and had the Lord 
commanded that no unbaptized person should 
enter into his churches, it had been clear ; and 
no doubt Christ was as faithful as a Son in all 
his house as Moses was as a servant; and al- 
though there had been but little reason if the 
Lord had commanded it so to be ; yet in God's 
worship we must not make the likeness of any 
thing in our reason, but the will of God, the 
ground of duty ; for upon such a foundation 
some would build the baptizing of infants, be- 
cause it would be like unto circumcision, and 
so break the second commandment, in making 
the likeness of things of their own contrivance 
of force with institutions in the worship of God. 

The most that I think can be said is, that 
we have no Gospel example for receiving with- 
out baptism or rejecting any for want of it ; 
therefore it is desired what hath been said 
may be considered, lest while we look for an 
example we do not overlook a command upon 
a mistake, supposing that they were all in 
church fellowship before; whereas the text 
saith not so, but "him that is weak in the faith 
receive you," or unto you. 

We may see also how the Lord proceeds 
under the law: though he accounts those 
things that were done contrary to his law sin- 
ful, though done ignorantly, yet never required 
the offender to offer sacrifice till he knew 
thereof. Lev. v. 5, compared with 15th and 
16th verses. And that may be a man's own 
sin through his ignorance, that though it may 
be another's duty to endeavour to inform him 
in, yet not thereupon to keep him out of his 
Father's house ; for surely the Lord would not 
have any of his children kept out without we 
have a word for it. And though they scruple 
some meats in their Father's house, yet it may 
be dangerous for the stronger children to deny 
them all the rest of the dainties therein till 
the weak and sick can eat strong meat; 
whereas Peter had meat for one and milk for 
another, and Peter must feed the poor lambs 
as well as the sheep ; and if others will not do 
it, the great Shepherd will come ere long and 
look up what hath been driven away. " He 
will feed his flock like a shepherd ; he shall 
gather the lambs into his bosom, and gently 
lead those that are with young." 



i 



PEACEABLE PRINCIPLES AND TRUE; 

OK, 

A BRIEF ANSWER 

TO 

MR. DANVERS' AND MR. PAUL'S BOOKS AGAINST MY CONFESSION OF FAITH, AND DIF- 
FERENCES IN JUDGMENT ABOUT WATER BAPTISM NO BAR TO COMMUNION; WHERE- 
IN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN AND MY PEACEABLE PRINCI- 
PLES STILL MAINTAINED. 



Do ye indeed speak righteousness, congregation? Do ye judge uprightly, ye sons of men? — Ps. Iviii. 1. 



Sir: 

I have received and considered your short 
reply to my " Differences in Judgment about 
Water Baptism no Bar to Communion," and 
observe that you touch not the argument at 
all, but rather labour what you can, and be- 
yond what you ought, to throw odiums upon 
your brother for reproving you for your error 
— viz.: "That those believers that have been 
baptized after confession of faith made by 
themselves ought and are in duty bound to 
exclude from their church fellowship and 
communion at the table of the Lord those of 
their holy brethren that have not been so bap- 
tized." This is your error : error, I call it, be- 
cause it is not founded upon the word, but a 
mere human device; for although I do not 
deny, but acknowledge, that baptism is God's 
ordinance, yet I have denied that baptism 
was ever ordained of God to be a wall of 
division between the holy and the holy — the 
holy that are, and the holy that are not so 
baptized with water as we. You, on the con- 
trary, both by doctrine and practice, assert 
that it is, and therefore do separate yourself 
from all your brethren that in that matter 
differ from you, accounting them, notwith- 
standing their saving faith and holy lives, not 
fitly qualified for church communion, and all 
because they have not been, as you, baptized ; 
further, you count their communion among 
themselves unlawful, and therefore unwar- 
rantable; and have concluded, "They are 



joined to idols, and that they ought not to be 
showed the pattern of the house of God until 
they be ashamed of their sprinkling in their 
infancy, and accept of and receive baptism 
as you." Yea, you count them as they stand 
not the churches of God, saying, We have no 
such custom, nor the churches of God. 

At this I have called for your proofs, the 
which you have attempted to produce ; but in 
conclusion have showed none other, but " that 
the primitive churches had those they re- 
ceived, baptized before so received." 

I have told you that this, though it were 
granted, comes not up to the question : " For 
we ask not whether they were so baptized, but 
whether you find a word in the Bible that jus- 
tifieth your concluding that it is your duty to 
exclude those of your holy brethren that have 
not been so baptized ?" From this you cry out 
that I take up the arguments of them that plead 
for infant baptism. I answer, I take up no 
other argument but your own — viz., " That 
there being no precept, precedent, nor example 
in all the Scripture for our excluding our holy 
brethren that differ in this point from us, there- 
fore we ought not to dare to do it," but, con- 
trariwise, to receive them, because God hath 
given us sufficient proof that himself hath re- 
ceived them, whose example in this case he 
hath commanded us to follow. Eom. xiv. 15. 

This might serve for an answer to your reply, 
but because, perhaps, should I thus conclude, 
some might make an ill use of my brevity, I 

877 



878 



BUNYAN'S COMPLETE WORKS. 



shall therefore briefly step after you, and ex- 
amine your short reply, at least where show of 
argument is. 

Your first five pages are spent to prove me 
either proud or a liar for inserting in the title- 
page of my Differences, &c, that your book was 
written by the Baptists or brethren of your way. 

In answer to which, whoso (if unbiassed) 
readeth your second, your fifth and sixth ques- 
tions to me may not perhaps be easily persuad- 
ed to the contrary; but the two last in your 
reply are omitted by you, whether for brevity's 
sake, or because you were conscious to your- 
self that the sight of them would overthrow 
your insinuations, I leave to the sober to judge. 
But put the case I had failed herein, doth this 
warrant your unlawful practice ? 

You ask me next, " How long is it since I 
was a Baptist?" and then add, "'Tis an ill 
bird that bewrays his own nest." 

Answer. I must tell you, (avoiding your slov- 
enly language,) I know none to whom that 
title is so proper as to the disciples of John. 
And since you would know by what name I 
would be distinguished from others, I tell you, 
I would be, and hope I am, a Christian ; and 
choose, if God should count me worthy, to be 
called a Christian, a believer, or other such 
name which is approved by the Holy Ghost. 
And as for those factious titles of Anabaptists, 
Independents, Presbyterians, or the like, I 
conclude that they came neither from Jerusa- 
lem nor Antioch, but rather from hell and 
Babylon, for they naturally tend to divisions : 
you may know them by their fruits. 

Next, you tell me of " your goodly harmony 
in London, or of the amicable Christian cor- 
respondency betwixt those of divers persua- 
sions there until my turbulent and mutineer- 
ing spirit got up." 

Answer. The cause of my writing I told you 
of, which you have neither disapproved in 
whole nor in part. And now I ask what kind 
of Christian correspondency you have with 
them? Is it such as relates to church com- 
munion, or such only as you are commanded 
to have with every brother that walketh dis- 
orderly, that they may be ashamed of their 
church communion, which you condemn ? If 
so, your great flourish will add no praise to 
them ; and why they should glory in a corre- 
spondency with them as Christians who yet 
count them under such deadly sin, which will 
not by any means, as they now stand, suffer 
you to admit them to their Father's table, to 
me is not easy to believe. 



Further, your Christian correspondency (as 
you call it) will not keep you now and then 
from fingering some of their members from 
them, nor from teaching them that you so take 
away to judge and condemn them that are left 
behind. Now who boasteth in this besides 
yourself I know not. 

Touching Mr. Jesse's judgment in the case 
in hand, you know it condemned your practice ; 
and since in your first you have called for an 
author's testimony, I have presented you with 
one whose arguments you have not condemned. 

For your insinuating my abusive and unwor- 
thy behaviour as the cause of the brethren's 
attempting to break our Christian communion 
is not only false, but ridiculous — false, for they 
have attempted to make me also one of their 
disciples, and sent to me and for me for that 
purpose. Besides, it is ridiculous : surely their 
pretended order and, as they call it, our dis- 
order, was the cause, or they must render 
themselves very malicious, to seek the over- 
throw of a whole congregation for (if it had 
been so) the unworthy behaviour of one. 

Now since you tell me (p. 9) "that Mr. 
Kifiin had no need of my forgiveness for the 
wrong he hath done me in his epistle " — 

I ask, Did he tell you so ? But let it lie as 
it doth ; I will at this time turn his argument 
upon him, and desire his direct answer: 
" There being no precept, precedent, or ex- 
ample for Mr. Kifiin to exclude his holy breth- 
ren from Christian communion that differ with 
him about water baptism, he ought not to do 
it ; but there is neither precept, precedent, nor 
example ; therefore," &c. 

You blame me for writing his name at length, 
but I know he is not ashamed of his name ; 
and for you, though at the remotest rate, to in- 
sinuate it, must needs be damage to him. 

Your artificial, squibbing suggestions to the 
world about myself, imprisonment, and the 
like I freely bind upon me as an ornament, 
among the rest of my reproaches, till the Lord 
shall wipe them off at his coming. But they 
•are no argument that you have a word that 
binds you to exclude the holy brethren com- 
munion. 

Now what if (as you suggest) the sober Dr. 
Owen, though he told me and others at first he 
would write an epistle to my book, yet waived 
it afterwards ? This is also to my advantage, 
because it was through the earnest solicitations 
of several of you that at that time his hand 
was stopped ; and perhaps it was more for the 
glory of God that truth should go naked into 



PEACEABLE PRINCIPLES AND TRUE. 



879 



the world than as seconded by so mighty an 
armour-bearer as he. 

You tell me also that some of the sober In- 
dependents have showed dislike to my writing 
on this subject: what then? If I should also 
say, as I can without lying, that several of the 
Baptists have wished yours burnt before it had 
come to light, is your book ever the worse for 
that? 

In p. 13 you tell us, " You meddle not with 
Presbyterians, Independents, Mixed Commu- 
nionists, (a new name,) but are for liberty for 
all, according to their light." 

Answer. I ask then, suppose an holy man of 
God that differeth from you, as those above 
named do, in the manner of water baptism — I 
say, suppose such an one should desire com- 
munion with you, yet abiding by his own light 
as to the things in question, would you receive 
him to fellowship? If no, do you not dis- 
semble? 

But you add, "If unbaptized believers do 
not walk with us they may walk with them 
with whom they are better agreed." 

Answer. Then it seems you do but flatter 
them. You are not, for all you pretend to give 
them their liberty, agreed they should have it 
with you ; thus do the Papists give the Prot- 
estants their liberty, because they can neither 
will nor choose. 

Agaiu. But do you not follow them with 
clamours and outcries that their communion, 
even amongst themselves, is unwarrantable? 
Now T , how then do you give them their liberty ? 
Nay, do not even these things declare that you 
would take it away if you could? 

"For the time that I have been a Baptist 
(say you) I do not remember that ever I knew 
that one unbaptized person did so much as 
offer himself to us for church fellowship." 

Answer. This is no proof of your love to your 
brethren, but rather an argument that your 
rigidness was from that day to this so appar- 
ent that those good souls despaired to make 
such attempts ; we know they have done it 
elsewhere where they hoped to meet with en- 
couragement. 

In p. 14 you seem to retract your denial of 
baptism to be the initiating ordinance. And 
indeed Mr. Danvers told me that you must re- 
tract that opinion, and that he had or would 
6peak to you to do it; yet by some it is still so 
acknowledged to be, and in particular by your 
great helper, Mr. Denne, who strives to main- 
tain it by several arguments ; but your denial 
may be a sufficient confutation to him, so I 



leave you together to agree about it, and con- 
clude you have overthrown him. 

But it seems, though you do not now own it, 
to be the inlet into a particular Church, yet 
(as you tell us in p. 14 of your last) "you 
never denied that baptism doth not make a be- 
liever a member of the universal, orderly 
Church visible." And in this Mr. Danvers 
and you agree. " Persons enter into the visi- 
ble Church thereby," saith he. 

Answer. Universal — that is, the whole 
Church. This word now comprehendeth all 
the parts of it, even from Adam to the very 
world's end, whether in heaven or earth, &c. 
Now that baptism makes a man a member of 
this Church I do not yet believe, nor can you 
show me why I should. 

1. The universal, orderly Church. What 
Church this should be (if by orderly you mean 
harmony or agreement in the outward parts 
of worship) I do not understand neither. 

And yet thus you should mean, because you 
add the word visible to all at the last— the uni- 
versal, orderly, visible Church. Now I would 
learn of this brother where this Church is, for 
if it be visible he can tell and also show it. 
But to be short, there is no such Church ; the 
universal Church cannot be visible ; a great 
part of that vast body being already in heaven, 
and a great part as yet (perhaps) unborn. 

But if he should mean by universal, the whole 
of that part of this Church that is on earth, 
then neither is it visible nor orderly. 

1. Not visible ; for the part remains always 
to the best man's eye utterly invisible. 

2. This Church is not orderly ; that is, hath 
not harmony in its outward and visible parts 
of worship, some parts opposing and contra- 
dicting the other most severely. Yea, would it 
be uncharitable to believe that some of the 
members of this body could willingly die in 
opposing that which others of the members 
hold to be a truth of Christ? As for instance 
at home: could not some of those called Bap- 
tists die in opposing infant baptism? And 
again, some of them that are for infant bap- 
tism die for that as a truth? Here therefore 
is no order, but an evident contradiction, and 
that too in such parts of worship as both count 
visible parts of worship indeed. 

So then by universal, orderly, visible Church 
this brother must mean those of the saints 
only that have been or are baptized as we; 
this is clear, because baptism (saith he) maketh 
a believer a member of this Church ; his mean- 
ing then is, that there is an universal, orderly, 



880 



BUNYAN'S COMPLETE WORKS. 



visible Church, and they alone are the Bap- 
tists ; and that every one that is baptized is by 
that made a member of the universal, orderly, 
visible Church of Baptists, and that the whole 
number of the rest of the saints are utterly 
excluded. 

But now if other men should do as this man, 
how many universal churches should we have? 
An universal, orderly, visible Church of Inde- 
pendents ; an universal, orderly, visible Church 
of Presbyterians, and the like : and who of 
them, if as much confused in their notions 
as this brother, might not (they judging by 
their own light) contend for their universal 
Church as he for his ? But they have more 
wit. 

But suppose that this unheard-of, fictitious 
Church were the only true universal Church, 
yet whoever they baptize must be a visible 
saint first ; and if a visible saint, then a visible 
member of Christ; and if so, then a visible 
member of his body, which is the Church, be- 
fore they be baptized ; now he that is a visible 
member of the Church already, that which 
hath so made him hath prevented all those 
claims that by any may be made or imputed 
to this or that ordinance to make him so. His 
visibility is already; he is already a visible 
member of the body of Christ, and after that 
baptized. His baptism, then, neither makes 
him a member nor visible member of the body 
of Christ. 

You go on : " That I said it was consent 
that makes persons members of particular 
churches is true." 

Answer. But that it is consent and noth- 
ing else ; consent without faith, &c, is false. 
Your after endeavour to heal your unsound 
saying will do you no good ; faith gives being 
to, as well as probation for, membership. 

What you say now of the epistles, that they 
were written to particular saints, and those 
too out of churches as well as in, I always 
believed ; but in your first you were pleased 
to say, " You were one of them that objected 
against our proofs out of the epistles, because 
they were written to particular churches, (in- 
tending these baptized,) and that they were 
written to other saints would be hard for me 
to prove;" but you do well to give way to the 
truth. 

What I said about baptism being a pest, 
take my words as they lie and I stand still 
thereto : " Knowing that Satan can make any 
of God's ordinances a pest and plague to his 
people, even baptism, the Lord's table, and 



the Holy Scriptures; yea, the ministers also 
of Jesus Christ may be suffered to abuse them, 
and wrench them out of their place." Where- 
fore I pray, if you write again, either consent 
to or deny this position before you proceed in 
your outcry. 

But I must still continue to tell you, though 
you love not to hear thereof, that, supposing 
your opinion hath hold of your conscience, if 
you might have your will you would make in- 
roads and outroads too in all the churches that 
are not as you in the land. You reckon that 
church privileges belong not to them who are 
not baptized as we, saying, " How can we take 
these privileges from them before they have 
them ? We keep them from a disorderly prac- 
tice of ordinances, especially among ourselves," 
intimating you do what you can also among 
others ; and he that shall judge those he walk- 
eth not with, or say, as you, that " they, like 
Ephraim, are joined to an idol, and ought to 
repent and be ashamed of that idol before 
they be showed the pattern of the house," and 
then shall back all with the citation of a text, 
doth it either in jest or in earnest: if in jest, 
it is abominable ; if in earnest, his conscience 
is engaged ; and being engaged, it putteth him 
upon doing what he can to extirpate the thing 
he counteth idolatrous and abominable out of 
the churches abroad, as well as that he stands 
in relation unto. This being thus, 'tis reason- 
able to conclude you want not an heart, but 
opportunity, for your inroads and outroads 
among them. 

Touching those five things I mentioned in 
my second, you should not have counted they 
were found nowhere because not found under 
that head which I mention ; and now, lest you 
miss them again, I will present you with them 
here : 

1. Baptism is not the initiating ordinance. 

2. That though it was, the case may so 
fall out that members might be received with- 
out it. 

3. That baptism makes no man a visible 
saint. 

4. That faith and a life becoming the ten 
commandments should be the chief and most 
solid argument with churches to receive to 
fellowship. 

5. That circumcision in the flesh was a type 
of circumcision in the heart, and not of water 
baptism. 

To these you should have given fair an- 
swers ; then you had done like a workman. 
Now we are come to pp. 22 and 23 of yours, 



PEACEABLE PRINCIPLES AND TRUE. 



881 



where you labour to insinuate " that a trans- 
gression against a positive precept respecting 
instituted worship hath been punished with 
the utmost severity that God hath- executed 
against men, on record, on this side hell." 

Answer. Mr. Danvers says, " That to trans- 
gress a positive precept respecting worship is 
a breach of the first and second command- 
ments." If so, then 'tis for the breach of them 
that these severe rebukes befall the sons of men. 

1. But you instance the case of Adam, his 
eating the forbidden fruit, yet to no great 
purpose. Adam's first transgression was, that 
he violated the law that was written in his 
heart in that he hearkened to the tempting- 
voice of his wife, and after because he did eat 
of the tree : he was bad, then, before he did eat 
of the tree, which badness was infused over his 
whole nature, and then he bare this evil fruit 
of eating things that God hath forbidden. 
"Either make the tree good and his fruit 
good, or the tree bad and his fruit bad ;" men 
must be bad ere they do evil, and good ere 
they do good. 

Again, which was the greatest judgment, to 
be defiled and depraved or to be put out of 
paradise, do you in your next determine. 

But as to the matter in hand : " What posi- 
tive precept do they transgress that will not 
reject him that God bids us receive" if he 
want light in baptism ? 

As for my calling for Scripture to prove it 
lawful thus to exclude them, blame me for it 
no more ; verily I still must do it ; and had 
you but one to give, I had had it long before 
this. But you wonder I should ask for a 
Scripture to prove a negative. 

Answer. Are you at that door, my brother? 
If a drunkard, a swearer, or whoremonger 
should desire communion with you, and upon 
your refusal demand your grounds, would you 
think his demands such you ought not to an- 
swer? Would you not readily give him by 
scores ? So doubtless would you deal with us 
but that in this you are without the lids of the 
Bible. 

2. But again, you have acted as those that 
must produce a positive rule. You count it 
your duty, a part of your obedience to God, to 
keep those out of church fellowship that are 
not baptized as you. I then demand what 
precept bids you do this? Where are you 
commanded to do it? 

You object that in Eph. iv. and 1 Cor. 
xii. is not meant of Spirit baptism, but Mr. 
Jesse says it is not, cannot be, the baptism 

56 



with water ; and you have not at all refuted 
him. 

And now for the Church in the wilderness : 
you thought, as you say, I would have an- 
swered myself in the thing, but yet I have not, 
neither have you. But let us see what you 
urge for an answer. 

1. Say you, "Though God dispensed with 
their obedience to circumcision in that time, 
it follows not that you or I should dis- 
pense with the ordinance of water baptism 
now." 

Answer. God commanded it and made it the 
initiating ordinance to Church communion. 
But Moses, and Aaron, and Joshua, and the 
elders of Israel dispensed with it for forty 
years: therefore the dispensing with it was 
ministerial, and that with God's allowance, as 
you affirm. Now if they might dispense with 
circumcision, though the initiating ordinance, 
why may not we receive God's holy ones into 
fellowship, since we are not forbidden it, but 
commanded? yea, why should we make water 
baptism, which God never ordained to that 
end, a bar to shut out and let in to church 
communion? 

2. You ask, "Was circumcision dispensed 
with for want of light, it being plainly com- 
manded?" 

Answer. W T hatever was the cause, want of 
light is as great a cause; and that it must 
necessarily follow, they must needs see it, be- 
cause commanded savours too much of a tang 
of free will, or of the sufficiency of our under- 
standing, and entrencheth too hard on the 
glory of the Holy Ghost, whose work it is "to 
bring all things to our remembrance, whatso • 
ever Christ hath said to us." 

3. You ask, "Cannot you give yourself a 
reason that their moving, travelling state 
made them uncapable, and that God was mer- 
ciful? Can the same reason, or any thing like 
it, for refusing baptism be given now?" 

Answer. I cannot give myself this reason, 
nor can you by it give me any satisfaction. 

First. Because their travelling state could 
not hinder, if you consider that they might, 
and doubtless did, lie still in one place years 
together. 

1. They were forty years going from Egypt 
to Canaan, and they had but forty-two jour- 
neys thither. 

2. They at times went several of these jour- 
neys in one and the same year. They went 
(as I take it) eleven of them by the end of 
the third month after they came out of the 



882 



BUNYAN'S COMPLETE WORKS. 



land of Egypt. Compare Ex. xix. 1 with 
Num. xxxiii. 15. 

3. Again, in the fortieth year we find them 
in Mount Hor, where Aaron died and was 
buried. Now that was the year they went into 
Canaan, and in that year they had nine jour- 
neys more, or ten by that they got over Jordan. 
Here, then, were twenty journeys in less than 
a year and a half. Divide then the rest of 
the time to the rest of the journeys, and they 
had above thirty -eight years to go their two 
and twenty journeys in. And how this should 
be such a travelling, moving state as that it 
should hinder their keeping this ordinance in 
its season viz., "to circumcise their children 
the eighth day" — especially considering to 
circumcise them in their childhood, as they 
were born, might be with more security than 
to let them live while they were men — I see 
not. 

If you should think that their wars in the 
wilderness might hinder them, I answer, they 
had, for aught I can discern, ten times as much 
fighting in the land of Canaan where they 
were circumcised as in the wilderness where 
they were not. And if carnal or outward 
safety had been the argument, doubtless they 
would not have circumcised themselves in the 
sight (as it were) of one and thirty kings — I 
say, they would not have circumcised their six 
hundred thousand warriors and have laid them 
open to the attempts and dangers of their ene- 
mies. No such thing, therefore, as you are 
pleased to suggest, was the cause of their not 
being as yet circumcised. 

Fourthly. " An extraordinary instance to be 
brought into a standing rule are no parellels." 
That is the sum of your fourth. 

Answer. The rule was ordinary, which was 
circumcision ; the laying aside of this rule be- 
came as ordinary so long a time as forty years, 
and in the whole Church also. But this is a 
poor shift, to have nothing to say but that the 
case was extraordinary when it was not. 

But you ask, " Might they do so when they 
came in Canaan?" 

Answer. No, no. No more shall we do as 
we do now when that which is perfect is come. 

You add, "Because the Church in the wil- 
derness could not come by ordinances, &c, 
therefore when they may be come at we need 
not practise them." 

Answer. Nobody told you so. But are you 
out of that wilderness mentioned in Rev. xii.? 
Is Antichrist down and dead to aught but 
your faith? Or are we only out of that Egyp- 



tian darkness that in baptism have got the 
start of our brethren? For shame, be silent: 
yourselves are yet under so great a cloud as to 
imagine to yourselves a rule of practice not 
found in the Bible; that is, "to count it a sin 
to receive your holy brethren, though not for- 
bidden, but commanded to do it." 

Your great flourish against my fourth argu- 
ment I leave to them that can judge of the 
weight of your words, as also what you say of 
the fifth or sixth. 

For the instance I give you of Aaron, David, 
and Hezekiah, who did things not commanded, 
and that about holy matters, and yet were held 
excusable, you, nor yet your abettors for you, 
can by any means overthrow. Aaron trans- 
gressed the commandment; David did what 
was not lawful ; and they in Hezekiah's time 
did eat the passover otherwise than it was 
written. But here I perceive the shoe pincheth, 
which makes you glad of Mr. Denne's evasion 
for help. At this also Mr. Danvers (but you 
to no purpose) cries out, charging me with as- 
serting "that ignorance absolves from sin of 
omission and commission." But, sirs, fairly 
take from me the texts, with others that I can 
urge, and then begin to accuse. 

You have healed your suggestion of unwrit- 
ten verities poorly. But any shift to shift off 
the force of truth. After the same manner 
also you have helped your asserting, "That 
you neither keep out nor cast out from the 
Church, if baptized, such as come unprepared 
to the supper and other solemn appointments." 
Let us leave yours and mine to the pondering 
of wiser men. 

My seventh argument (as I said) you have 
not so much as touched, nor the ten in that 
one, but only derided at the ten. But we will 
show them to the reader: 

1. Love, which above all other things we 
are commanded to put on, is much more worth 
than to break about baptism. 

2. Love is more discovered when we receive 
for the sake of Christ and grace than when we 
refuse for want of water. 

3. The Church at Colosse was charged to re- 
ceive and forbear the saints because they were 
new creatures. 

4. Some saints were in the Church at Jeru- 
salem that opposed the preaching of salvation 
to the Gentiles, and yet retained their mem- 
bership. 

5. Divisions and distinctions among saints 
are of later date than election and the signs 
of that, and therefore should give place. 



PEACEABLE PRINCIPLES AND TRUE. 



883 



6. It is love, not baptism, that discovereth 
us to the world to be Christ's disciples. John 
xiii. 35. 

7. It is love that is the undoubted character 
of our interest in and fellowship with Christ. 

8. Fellowship with Christ is sufficient to in- 
vite to, and the new creature the great rule 
of, our fellowship with Christ. 

9. Love is the fulfilling of the law ; where- 
fore he that hath it is accepted with God, and 
ought to be approved of men ; but he fulfils it 
not who judgeth and setteth at naught his 
brother. 

10. Love is sometimes more seen and showed 
in forbearing to urge and press what we know 
than in publishing and imposing. John xvi. 
12 ; 1 Cor. iii. 1, 2. 

11. When we attempt to force our brother 
beyond his light or to break his heart with 
grief, to thrust him beyond his faith or bar him 
from his privileges, how can we say, I love ? 

12. To make that the door to communion 
which God hath not, to make that the includ- 
ing, excluding charter, the bar, bounds, and 
rule of communion, is for want of love. 

Here are two into the bargain. 

If any of these, sir, please you not in this 
dress, give me a word and I shall, as well as 
my wit will serve, give you them in a syllogis- 
tical mode. 

Now that you say, (practically,) " for some 
speak with their feet" (their walking) that 
water is above love and all other things, is ev- 
ident, because have they all but water you re- 
fuse them for want of that, yea, and will be so 
hardy, though without God's word, to refuse 
communion with them. 

In our discourse about the carnality that was 
the cause of the divisions that were at Corinth 
you ask, " Who must the charge of carnality 
fall upon — them that defend or them that op- 
pose the truth?" 

Ansiver. Perhaps on both, but be sure upon 
them that oppose: " Wherefore look ye to 
yourselves, who, without any command of God 
to warrant you, exclude your brother from 
communion — your brother, whom God hath 
commanded you to receive." 

My ninth argument you make yourself 
merry with in the beginning, but why do 
you, by and by, so cut and hack and cast it as 
it were in the fire ? These seventeen absurdi- 
ties you can by no means avoid. For if you 
have not, as indeed you have not, (though you 
mock me for speaking a word in Latin,) one 
word of God that commands you to shut out 



your brethren for want of water baptism from 
your communion — I say, if you have not one 
word of God to make this a duty to you, then 
unavoidably — 

1. You do it by a spirit of persecution. 

2. With more respect to a form than the 
spirit and power of godliness. 

3. This also makes laws where God makes 
none, and is to be wise above what is written. 

4. It is a directing the Spirit of the Lord. 

5. And bindeth all men's consciences to our 
light and opinion. 

6. It taketh away the children's bread. 

7. And withholdeth from them the increase 
of faith. 

8. It tendeth to make wicked the hearts of 
weak Christians. 

9. It tendeth to harden the hearts of the 
wicked. 

10. It setteth open a door to all temptation. 

11. It tempeth the devil to fall upon them 
that are alone. 

12. It is the nursery of all vain janglings. 

13. It occasioneth the world to reproach us. 

14. It holdeth staggering consciences in 
doubt of the right ways of the Lord. 

15. It abuseth the Holy Scriptures. 

16. It is a prop to Antichrist. 

17. And giveth occasion to many to turn 
aside to most dangerous errors. 

And though the last is so abhorred by you 
that you cannot contain yourselves when you 
read it, yet do I affirm, as I did in my first, 
(p. 116,) "That to exclude Christians from 
church communion, and to debar them their 
heaven-born privileges, for the want of that 
which God never yet made a wall of division 
between us, did, and doth, and will prevail 
with God to send those judgments we have or 
may hereafter feel." Like me yet as you 
will. 

I come next to what you have said in justi- 
fication of your fourteen arguments. " Such 
as they were, (say you,) I am willing to stand 
by them : what I have offered I have offered 
modestly, according to the utmost light I have 
into those Scriptures upon which they are bot- 
tomed; having not arrived unto such a pe- 
remptory way of dictatorship as what I render 
must be taken for laws binding to others in 
faith and practice, and therefore express my- 
self by suppositions, strong presumptions, and 
fair-seeming conclusions from the premises." 

Answer. Your arguments, as you truly say, 
are builded upon or drawn from suppositions 
and presumptions, and all because you want 



884 



BUNYAN'S COMPLETE WORKS. 



for your help the words of the Holy Scripture. 
And let the reader note, for as I have often 
called for the word, but as yet could never get 
it, because you have it not, neither in precept, 
precedent, nor example, therefore come you 
forth with your seeming imports and presump- 
tions. 

The judicious reader will see in this last 
that not only here, but in other places, to 
what poor shifts you are driven to keep your 
pen going. 

But, sir, since you are not peremptory in 
your proof, how came you to be so absolute in 
your practice? For notwithstanding all your 
seeming modesty, you will neither grant these 
communion with you nor allow of their com- 
munion among themselves that turn aside from 
your seeming imports and that go not with 
you in your strong presumptions. You must 
not, you dare not, lest you countenance their 
idolatry and nourish them up in sin; they 
live in the breach of Gospel order, and, Eph- 
raim-like, are joined to an idol. And as for 
your love, it amounts to this: you deal with 
them and withdraw from them, and all because 
of some strong presumptions and suppositions. 

But you tell me, " I use the arguments of 
the Pedobaptist, viz. : But where are infants 
forbidden to be baptized?" 

But I ingenuously tell you I know not what 
Pedo means, and how then should I know his 
arguments? 

I take no man's argument but Mr. K.'s, (I 
must not name him farther;) — I say, I take 
no man's argument but his now, viz.: "That 
there being no precept, precedent, or example 
for you to shut your holy brethren out of 
church communion, therefore you should not 
do it." That you have no command to do it 
is clear, and you must of necessity grant it. 
Now, where there is no precept for a founda- 
tion, it is not what you by all your reasonings 
can suggest can deliver you from the guilt of 
adding to his word. 

Are you commanded to reject them ? If yea, 
where is it ? If nay, for shame be silent. 

" Let us say what we will (say you) for our 
own practice, unless we bring positive Scrip- 
tures that yours is forbidden, though nowhere 
written, you will be as a man in a rage without 
it, and would have it thought you go away 
with the garland." 

Answer. 1. I am not in a rage, but contend 
with you earnestly for the truth. And say 
what you will or can, though with much more 
squibbling, frumps, and taunts than hitherto 



you have mixed your writing with, Scripture, 
Scripture, we cry still ; and it is a bad sign 
that your cause is naught when you snap and 
snarl because I call for Scripture. 

2. Had you a Scripture for this practice 
that you ought to keep your brethren out of 
communion for want of water baptism, I had 
done ; but you are left of the word of God, and 
confess it. 

3. And as you have not a text that justifies 
your own, so neither that condemns our holy 
and Christian communion; we are commanded 
also to "receive him that is 'weak in the faith, 
for God hath received him." I read not of 
garlands, but those in the Acts ; take you them. 
And I say, moreover, that honest and holy Mr. 
Jesse hath justified our practice, and you have 
not condemned his arguments; they therefore 
stand upon their feet against you. 

I leave your 2d, 3d, 4th, 5th, and 6th argu- 
ments under my answers, where they are sup- 
pressed. In your 7th you again complain for 
that I touch your seeming import, saying, "I 
do not use to say, as John Bunyan, This I say, 
and I dare to say. I please myself by com- 
mending my apprehension soberly and submis- 
sively to others much above me." 

Answer 1. Seeming imports are a base and 
unworthy foundation for a practice in religion, 
and therefore I speak against them. 

2. Where you say you submit your appre- 
hensions soberly to those much above you, it 
is false, unless you conclude none are above 
you but those of your own opinion. Have 
you soberly and submissively commended your 
apprehensions to those congregations in Lon- 
don that are not of your persuasion in the case 
in hand ? and have you consented to stand by 
their opinion? Have you commended your 
apprehensions soberly and submissively to 
those you call Independents and Presbyters? 
and are you willing to stand by their judgment 
in the case? Do you not reserve to yourself 
the liberty of judging what they say, and of 
choosing what you judge is right, whether they 
conclude with you or no ? If so, why do you 
so much dissemble with all the world in print 
to pretend to submit to others' judgment and 
yet abide to condemn their judgments? You 
have but one help ; perhaps you think they 
are not above you, and by that proviso secure 
yourself ; but it will not do. 

For the offence you take at my comment 
upon your calling baptism a livery, and for 
your calling it the Spirit's metaphorical de- 
scription of baptism, both phrases are boldness 



PEACEABLE PRINCIPLES AND TRUE. 



885 



without the word ; neither do I find it called a 
listing ordinance nor the solemnization of the 
marriage betwixt Christ and a believer. But 
perhaps you had this from Mr. Danvers, who 
pleaseth himself with this kind of wording it, 
and says, moreover, in justification of you, 
" That persons entering into the visible Church 
thereby (by baptism, which is untrue, though 
Mr. Baxter also saith it) are by consent ad- 
mitted into particular congregations, where 
they may claim the privileges due to baptized 
believers, being orderly put into the body, and 
put on Christ by their baptismal vow and cov- 
enant; for by that public declaration of con- 
sent is the marriage and solemn contract made 
betwixt Christ and a believer in baptism. 
And (saith he) if it be preposterous and 
wicked for a man and woman to cohabit to- 
gether and to enjoy the privileges of a married 
estate without the passing of that public so- 
lemnity, so it is no less disorderly, upon a 
spiritual account, for any to claim the privi- 
leges of a Church, or be admitted to the same, 
till the passing of this solemnity by them." 

Answer. But these w T ords are very black. 

First. Here he hath not only implicitly for- 
bidden Jesus Christ to hold communion with 
the saints that are not yet his by baptism, but 
is bold to charge him with being as preposter- 
ous and wicked if he do as a man that liveth 
with a woman in the privileges of a married 
state, without passing that public solemnity. 

Secondly. He here also chargeth him as 
guilty of the same wickedness that shall but 
dare to claim church communion without it ; 
yea, and the whole Church too, if they shall 
admit such members to their fellowship. 

And now, since cleaving to Christ by vow 
and covenant will not do without baptism 
after personal confession of faith, what a state 
are all those poor saints of Jesus in that have 
avowed themselves to be his a thousand times 
without this baptism ! yea, and what a case is 
Jesus Christ in too, by your argument, to 
hold that communion with them that belong- 
eth only unto them that are married to him by 
this solemnity! 

Brother, God gave him repentance. I wot 
that through ignorance and a preposterous 
zeal he said it. Unsay it again with tears, 
and by a public renunciation of so wicked 
and horrible words. But I thus sparingly 
pass you by. 

I shall not trouble the world any farther 
with an answer to the rest of your books. 
The books are public to the world ; let men 



read and judge. And had it not been for 
your endeavouring to stigmatize me with re- 
proach and scandal, (a thing that does not 
become you,) I need not have given you two 
lines in answer. 

And now, my angry brother, if you shall 
write again, pray keep to the question — 
namely, " What precept, precedent, or exam- 
ple have you in God's word to exclude your 
holy brethren from church communion for 
want of water baptism ?" 

Mr. Denne's great measure, please yourself 
with it ; and when you shall make his argu- 
ments your own, and tell me so, you perhaps 
may have an answer; but considering him, 
and comparing his notions with his conversa- 
tion, I count it will be better for him to be 
better in morals before he be worthy of an 
answer. 



THE CONCLUSION. 

Reader: When Moses sought to set the 
brethren that strove against each other at one, 
he that did the wrong thrust him away, as un- 
willing to be hindered in his ungodly attempts • 
but Moses continuing to make peace betwixt 
them, the same person attempted to charge 
him with a murderous and bloody design, 
saying, "Wilt thou kill me as thou didst the 
Egyptian yesterday?" — a thing too commonly 
thrown upon those that seek peace and ensue 
it. " My soul (saith David) hath long dwelt 
with him that hateth peace. I am for peace, 
(saith he,) but when I speak they are for war." 
One would think that even nature itself should 
count peace and concord a thing of greatest 
worth among saints, especially since they, 
above all men, know themselves ; for he that 
best knoweth himself is best able to pity and 
bear with another; yet even among these 
such will arise as will make divisions among 
their brethren, and seek to draw away dis- 
ciples after them, crying still that they, even 
they, are in the right, and . all that hold not 
with them in the wrong and to be withdrawn 
from. 

But whenever he hath said all that he can, 
it is one of the things which the Lord hateth, 
to sow discord among brethren. 

Yet many years' experience we have had 
of these mischievous attempts, as also have 
others in other places, as may' be instanced if 
occasion require it; and that especially by 



886 



BUNYAN'S COMPLETE WORKS. 



those of the rigid way of our brethren, the 
Baptists so called, whose principles will neither 
allow them to admit to communion the saint 
that differeth from them about baptism, nor 
consent they should communicate in a church 
state among themselves ; but take occasion 
still, ever as they can, both to reproach their 
church state and to finger from amongst them 
who they can to themselves. These things 
being grievous to those concerned, (as we are, 
though perhaps those at quiet are too little 
concerned in the matter,) therefore, when I 
could no longer forbear, I thought good to 
present to public view the warrantableness of 
our holy communion and the unreasonable- 
ness of their seeking to break us to pieces. 
At this Mr. William K., Mr. Thomas Paul, 
and Mr. Henry Danvers, and Mr. Denne, fell 
in might and main upon me ; some comparing 
me to the devil, others to a bedlam, others to 
a sot, and the like, for my seeking peace and 
truth among the godly. Nay, further, they 
began to cry out murder, as if I intended 
nothing less than to accuse them to the mag- 
istrate and to render them incapable of a 
share in the commonwealth, when I only 
struck at their heart-breaking, church-rend- 
ing principles and practice, in their excluding 
their holy brethren's communion from them, 
and their condemning of it among them- 
selves. They also follow me with slanders 
and reproaches, counting (it seems) such 
things arguments to defend themselves. 

But I, in the mean time, call for proof, 
Scripture proof, to convince me it is a duty to 
refuse communion with those of the saints 
that differ from them about baptism. At this 
Mr. P. takes offence, calling my demanding 
of proof for their rejecting the unbaptized be- 
liever, how excellent soever in faith and holi- 
ness, a clamorous calling for proof with high 
and swelling words, which he counteth not 
worthy of answer ; but I know the reason — he, 
by this demand, is shut out of the Bible, as 
himself also suggesteth ; wherefore, when 
coming to assault me with arguments, he can 
do it but by seeming import, suppositions, 
and strong presumptions; and tells you fur- 
ther, in his reply, " That this is the utmost 
of his light in the Scriptures urged for his 
practice ;" of which light thou mayest easily 
judge, good reader, that hast but the common 
understanding of the mind of God concerning 
brotherly love. Strange ! that the Scripture, that 
everywhere commandeth and presseth to love, 
to forbearance, and bearing the burden of our 



brother, should yet imply or implicitly import 
that we should shut them out of our Father's 
house, or that those Scriptures that command 
us to receive the weak should yet command us 
to shut out the strong ! Thinkest thou, reader, 
that the Scripture hath two faces and speakest 
with two mouths? Yet we must do so by 
these men's doctrine. It saith expressly, 
" Eeceive one another, as Christ also received 
us to the glory of God." But these men say 
it is not our duty ; it is preposterous and idol- 
atrous; concluding that to receive this brother 
is not a custom of them nor yet of the churches 
of God; consequently telling thee that those 
who receive such a brother are not (let them 
talk while they will) any of the churches of 
God. See their charity, their candour, and 
love in the midst of their great pretensions of 
love ! 

But be thus assured, Christian reader, that 
for these their uncharitable words and actions 
they have no footing in the word of God, 
neither can they heal themselves with suggest- 
ing their amicable correspondence to the world. 
Church communion I plead for, church com- 
munion they deny them; yet church com- 
munion is Scripture communion, and we read 
of none other among the saints. True, we are 
commanded to withdraw from every brother 
that walks disorderly, that they may be asham- 
ed, yet not to count him an enemy, but to ad- 
monish him as a brother. If this be that they 
intend, for I know not of another communion 
that we ought to have with those to whom we 
deny church communion, then what ground of 
rejoicing those have that are thus respected by 
their brethren, I leave it to themselves to con- 
sider of. 

In the mean while I affirm that baptism with 
water is neither a bar nor bolt to communion 
of saints, nor a door nor inlet to communion 
of saints. The same which is the argument 
of my books, and, as some of the moderate 
among themselves have affirmed, that neither 
Mr. K., Mr. P., nor Mr. Danvers have made 
invalid, though sufficiently they have made 
their assault. 

For Mr. Denne, I suppose they count him 
none of themselves, though both he and Mr. 
Lamb (like to like) are brought for authors 
and abettors of their practice and to repel my 
peaceable principles. For Mr. Denne, if either 
of the three will make his arguments their 
own, they may see what their servant can do ; 
but I shall not bestow j)aper and ink upon him, 
nor yet upon Mr. Lamb — the one already 



PEACEABLE PRINCIPLES AND TRUE. 



887 



having given his profession the lie, and for the 
other, perhaps they that know his life will see 
little of conscience in the whole of his re- 
ligion, and conclude him not worth the taking 
notice of. Besides, Mr. P. hath also concluded 
against Mr. Denne that baptism is not the in- 
itiating ordinance, and that his utmost strength 
for the justification of his own practice is sup- 
positions, imports, and strong presumptions — 
things that they laugh at, despise, and deride 
when brought by their brethren to prove in- 
fant baptism. 

Eailing for railing I will not render, though 
one of these opposers (Mr. Dan by name) did 
tell me that Mr. Paul's reply, when it came 
out, would sufficiently provoke me to so beastly 
a work ; but what is the reason of his so writ- 
ing if not the peevishness of his own spirit or 
the want of better matter ? 

This I thank God for, that some of the 
brethren of this way are of late more moderate 
than formerly, and that those that retain their 
former sourness still are left by the brethren 
to the vinegar of their own spirits, their breth- 
ren ingenuously confessing that could these of 
their company bear it they have liberty in 
their own souls to communicate with saints as 



saints, though they differ about water bap- 
tism. 

Well, God banish bitterness out of the 
churches, and pardon them that are the main- 
tained of schisms and divisions among the 
godly. " Behold how good and how pleasant 
it is for brethren to dwell together in unity I 
It is like the precious ointment upon the head, 
that ran down upon the beard, even Aaron's 
beard, and that went down to the skirts of his 
garment ; (farther) it is as the dew of Hermon, 
that descended on the mountains of Sion. 
(Mark!) For there the Lord commanded the 
blessing, even life for evermore." 

I was advised by some, who considered the 
wise man's proverb, not to let Mr. Paul pass 
with all his bitter invectives, but I considered 
that the wrath of man worketh not the right- 
eousness of God ; therefore I shall leave him 
to the censure and rebuke of the sober, where 
I doubt not but his unsavoury ways with me 
will be seasonably brought to his remem- 
brance. Farewell. 

I am thine to serve thee, Christian, so long 
as I can look out at those eyes that have had 
so much dirt thrown at them by many. 

JOHN BUNYAN. 



QUESTIONS 



THE NATURE AND PERPETUITY OF THE SEVENTH-DAY SABBATH ; 

AND PROOF THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN SABRATH. 



The Son of man is Lord also of the sabbath day. 



TO THE 

Some may think it strange, since God's 
Church has already been so well furnished 
with sound grounds and reasons by so many 
wise and godly men for proof that the first day 
of the week is our true Christian sabbath, that 
I should now offer this small treatise upon the 
same account. But when the scales are even by 
what already is put in, a little more, you know, 
makes the weight the better. 

Or grant that we had down-weight before, 
yet something over and above may make his 
work the harder who shall, by hanging fictions 
on the other end, endeavour to make things 
seem too light. 

Besides, this book, being little, may best suit 
such as have but shallow purses, short memo- 
ries, and but little time to spare, which usually 
is the lot of the mean and poorest sort of men. 

I have also written upon this subject for that 
I would, as in other Gospel truths, be a fellow- 
witness with good men that the day in which 
our Lord rose from the dead should be much 
set by of Christians. 

I have observed that some, otherwise sound 
in faith, are apt to be entangled with a Jewish 
sabbath, &c. ; and that some also that are far 
off from the observation of that, have but 
little to say for their own practice, though 
good ; and might I help them I should be glad. 

A Jewish seventh-day sabbath has no prom- 
ise of grace belonging to it, if that be true (as 
to be sure it is) where Paul says, " The com- 
mand to honour parents is the first command- 
ment with promise." 

Also it follows from hence that the sabbath 



READER. 

that has a promise annexed to the keeping of 
it is rather that which the Lord Jesus shall 
give to the churches of the Gentiles. Isa. lvi. 

Perhaps my method here may not in all 
things keep the common path of argumenta- 
tion with them that have gone before me ; but 
I trust the godly wise will find a taste of Scrip- 
ture truth in what I present them with as to 
the sanction of our Christian sabbath. 

I have here, by handling four questions, 
proved that the seventh-day sabbath was not 
moral. For that must of necessity be done 
before it can be made to appear that the first 
day of the week is that which is the sabbath 
day for Christians. But withal it follows that 
if the seventh-day sabbath was not moral, the 
first day is not so. What is it then ? Why a 
sabbath for holy worship is moral, but this or 
that day appointed for such service is sanctified 
by precept or by approved example. The 
timing, then, of a sabbath for us lies in God, 
not man ; in grace, not nature ; nor in the min- 
istration of death written and engraven in 
stones; God always reserving to himself a 
power to alter and change both time and modes 
of worship according to his own will. 

A sabbath, then, or day of rest from worldly 
affairs, to solemnize worship to God in, all good 
men do by nature conclude is meet, yea, neces- 
sary ; yet that, not nature, but God reveals. 

Nor is that day or time by God so fixed on, 
in its own nature, better than any other ; the 
holiness then of a sabbath lies not in the na- 
ture or place of a day, but in the ordinance of 
God. 

889 



BUNYAN'S COMPLETE WORKS. 



890 

Nor doth our sanctifying of it to the ends 
for which it is ordained lie in a bare confession 
that it is such, but in a holy performance of 
the duty of the day to God by Christ accord- 
ing to his word. 



But I will not enlarge to detain the reader 
longer from the following sheets, but shall 
commit both him and them to the wise dis- 
posal of God, and rest, 

Thine to serve thee, 

JOHN BUNYAN. 



QUESTIONS, &c. 



QUESTION I. 

Whether the seventh-day sabbath is of, or made 
known to man by, the law and light of nature ? 

Something must be here premised before I 
show the grounds of this question. 

First, then. By the law or light of nature 
I mean that law which was concreate with 
man ; that which is natural to him, being orig- 
inal with and essential to himself; consequently 
that which is invariable and unalterable, as is 
that nature. 

Secondly. I grant that by this law of nature 
man understands that there is one eternal 
God; that this God is to be worshipped ac- 
cording to his own will ; consequently that 
time must be allowed to do it in ; but whether 
the law or light of nature teacheth, and that of 
itself, without the help of revelation, that the 
seventh day of the week is that time sanctified 
of God and set apart for his worship, that is 
the question ; and the grounds of it are these : 

First. Because the law of nature is antece- 
dent to this day, yea, completed as a law before 
it was known or revealed to man that God 
either did or would sanctify the seventh day 
of the week at all. 

Now this law, as was said, being natural to 
a man, (for "man is a law unto himself/') 
could only teach the things of a man, and 
there the apostle stints it. But to be able to 
determine, and that about things that were yet 
without being either in nature or by revela- 
tion, is that which belongs not to a man as a 
man; and the seventh-day sabbath, as yet, 
was such. For Adam was completely made 
the day before, and God did not sanctify the 
seventh day before it was none otherwise than 
by his secret decree. Therefore, by the law of 
nature Adam understood it not; it was not 
made known to him thereby. 

Secondly. To affirm the contrary is to make 
the law of nature supernatural, which is an 
impossibility. Yea, they that do so make it a 
predicter, a prophet— a prophet about divine 



things to come ; yea, a prophet able to foretell 
what shall be, and that without a revelation, 
which is a strain that never yet prophet pre- 
tended to. 

Besides, to grant this is to run into a griev- 
ous error, for this doth not only make the law 
of nature the first of prophets, contrary to 
Gen. iii. 10, compared with John i. 1, but it 
seems to make the will of God made known 
by a revelation a needless thing. For if the 
law of nature, as such, can predict or foretell 
God's secrets, and that before he reveals them, 
and this law of nature is universal in every 
individual man in the world, what need is 
there of particular prophets or of their holy 
writings? (and indeed here the Quakers and 
others split themselves.) For if the law of 
nature can of itself reveal unto me one thing 
pertaining to instituted worship, for that we 
are treating of now, and the exact time which 
God has not yet sanctified and set apart for the 
performance thereof, why may it not reveal 
unto me more, and so still more, and at last all 
that is requisite for me to know, both as to my 
salvation and how God is to be worshipped in 
the Church on earth ? 

Thirdly. If it be of the law of nature, then 
all men by nature are convinced of the neces- 
sity of keeping it, and that though they never 
read or heard of the revealed will of God 
about it ; but this we find not in the world. 

For though it is true that the law of nature 
is common to all, and that all men are to this 
day under the power and command thereof, 
yet we find not that they are by nature under 
a conviction of the necessity of keeping of a 
seventh-day sabbath. Yea, the Gentiles, 
though we read not that they ever despised 
the law of nature, yet never had, as such, a 
reverence of a seventh-day sabbath, but rather 
the contrary. 

Fourthly. If, therefore, the seventh-day 
sabbath is not of the law of nature, then it 
should seem not to be obligatory to all. For 
instituted worship and the necessary circum- 

891 



892 



BUNYAN'S COMPLETE WORKS. 



stances thereunto belonging is obligatory but 
to some. The tree that Adam was forbid to 
eat of, we read not but that his children might 
have eaten the fruit thereof; and circumcision, 
the passover, and other parts of the instituted 
worship were enjoined but to some. 

Fifthly. I doubt the seventh-day sabbath is 
not of the law of nature, and so not moral; 
because though we read that the law of 
nature, and that before Moses, was charged 
upon the world, yet I find not till then that 
the profanation of a seventh-day sabbath was 
charged upon the world; and indeed to me 
this very thing makes a great scruple in the 
case. 

A law, as I said, we read of, and that from 
Adam to Moses. The transgression also of 
that law we read of then, and that particu- 
larly, as in Genesis, Ezekiel, Deuteronomy, 
and Romans the first and second chapters. 

But in all the Scriptures we do not read 
that the breach of the seventh-day sabbath 
was charged upon men as men all that time. 
Whence I gather, that either a seventh-day 
sabbath was not discerned by the light of 
nature, and so not by that law imposed; or 
else that men, by the help and assistance of 
that, (for we speak of men as men,) in old 
time kept it better than in after ages did the 
Church of God with better assistance by far, 
for they are there yet found fault with as 
breakers of that sabbath. 

It follows, therefore, that if the law of 
nature doth not of itself reveal to us, as men, 
that the seventh day is the holy sabbath of 
God, that that day, as to the sanction of it, 
is not moral, but rather arbitrary — to wit, im- 
posed by the will of God upon his people until 
the time he thought fit to change it for an- 
other day. 

And if so, it is hence to be concluded that, 
though by the light of nature men might see 
that time must be allowed and set apart for 
the performance of that worship that God 
would set up in his house, yet, as such, it 
could not see what time the Lord would to 
that end choose. Nature therefore saw that 
by a positive precept or a word revealing it, 
and by no other means. 

Nor doth this at all take away a whit of that 
sanction which God once put upon the seventh- 
day sabbath, unless any will say, and by suf- 
ficient argument prove, that an ordinance for 
divine worship receiveth greater sanction 
from the law of nature than from a divine 
precept, or standeth stronger when it is es- 



tablished by a law human, for such is the 
law of nature, than when imposed by revela- 
tion of God. 

But the text will put this controversy to 
an end. The sanction of the seventh-day 
sabbath, even as it was the " rest of God," 
was not till after the law of nature was com- 
pleted : " God rested the seventh day, and 
sanctified it" — sanctified it; that is, set it 
apart to the end there mentioned — to wit, to 
rest thereon. 

Other grounds of this question I might pro- 
duce, but at present I will stop here, and con- 
clude that if a seventh-day sabbath was an 
essential necessary to the instituted worship 
of God, then itself also, as to its sanction for 
that work, was not founded but by a positive 
precept, consequently not known of man at 
first but by the revelation of God. 

QUESTION II. 

Whether the seventh-day sabbath, as to man's 
keeping of it holy, was ever made known to or 
imposed by a positive precept upon him until 
the time of Moses, which from Adam ivas about 
two thousand years ? 

Something must also be here premised in 
order to my propounding of my grounds for 
this question ; and that is, that the seventh 
day was sanctified so soon as it had being in 
the world unto the rest of God, (as it is Gen. 
ii. 2, 3,) and he did rest from all his works 
which he had made therein. But the ques- 
tion is, Whether, when God did thus sanctify 
this day to his own rest, he did also, by the space 
of time above mentioned, impose it as an holy sab- 
bath of rest upon men, to the end they might 
solemnize worship to him in special manner 
thereon ? And I question this — 

First. Because that we read not that it was. 
And reading — I mean of the divine testimony 
— is ordained of God, for us to find out the 
mind of God, both as to our faith and our per- 
formance of acceptable service to him. 

In reading also we are to have regard to two 
things : 

1. To see if we can find a precept ; or, 

2. A countenanced practice for what we do. 
For both these ways we are to search, that we 
may find out what is that good, that accept- 
able will of God. 

For the first of these we have Gen. ii. 16, 17 ; 
and for the second, Gen. viii. 20, 21. 

Now as to the imposing of. a seventh-day 
sabbath upon men from Adam to Moses, of 



QUESTIONS RELATIVE TO THE SEVENTH-DAY SABBATH. 



893 



that we find nothing in holy writ either from 
precept or example. True, we find that sol- 
emn worship was performed hy the saints that 
then lived — for both Abel, Noah, Abraham, 
Isaac, Jacob sacrificed unto God — but we read 
not that the seventh day was the time prefixed 
of God for their so worshipping, or that they 
took any notice of it. Some say that Adam 
in eating the forbidden fruit broke also the 
seventh-day sabbath, because he fell on that 
day, but we read not that the breach of the 
sabbath was charged upon him. That which 
we read is this : " Hast thou eaten of the tree 
whereof I commanded thee that thou shouldst 
not eat?" Some say also that Cain killed 
Abel on a sabbath day, but we read not that 
in his charge God laid any such thing at his 
door. This was it of which he stood guilty 
before God — namely, "That his brother's 
blood cried unto God against him from the 
ground." 

I therefore take little notice of what a man 
saith, though he flourisheth his matter with 
many brave words, if he bring not with him, 
" Thus saith the Lord." For that, and that 
only, ought to be my ground of faith as to 
how my God would be worshipped by me. 
For in the matters material to the worship of 
God it is safest that thus I be guided in my 
judgment, for here only I perceive " the foot- 
steps of the flock." They say further that for 
God to sanctify a thing is to set it apart. This 
being true, then it follows that the seventh-day 
sabbath was sanctified — that is, set apart — for 
Adam in paradise ; and so that it was or- 
dained a sabbath of rest to the saints from the 
beginning. 

But I answer, as I hinted before, that God 
did sanctify it to his own rest. "The Lord 
also hath set apart him that is godly for him- 
self." But again, it is one thing for God to 
sanctify this or that thing to an use, and 
another thing to command that that thing be 
forthwith in being to us. As for instance, the 
land of Canaan was set apart many years for 
the children of Israel before they possessed 
that land. Christ Jesus was long sanctified — 
that is, set apart to be our Eedeemer — before 
God sent him into the world. 

If, then, by God's sanctifying of the sev- 
enth day for a sabbath you understand it for 
a sabbath for man, (but the text saith not so,) 
yet it might be so set apart for man long 
before it should be, as such, made known unto 
him. And that the seventh-day sabbath was 
not as yet made known to men, consider — 



Secondly. Moses himself seems to have the 
knowledge of it at first, not by tradition, but 
by revelation ; as it is, (Ex. xvi. 23,) "This is 
that," saith he, "that the Lord hath said," 
(namely, to me, for we read not, as yet, that 
he said it to anybody else,) "To-morrow is 
the sabbath of the holy rest unto the Lord." 

Also holy Nehemiah suggesteth this when 
he saith of Israel to God, "Thou madest 
known to them thy holy sabbaths." The first 
of these texts shows us that tidings of a 
seventh-day sabbath for men came first to 
Moses from heaven; and the second, that it 
was to Israel before unknown. 

But how could be either the one or the 
other if the seventh-day sabbath was taught 
men by the light of nature, which is the moral 
law, or if from the beginning it was given to 
men by a positive precept for to be kept? 

This therefore strengthen eth my doubt about 
the affirmative of the first question, and also 
prepareth an argument for what I plead as to 
this we have now under consideration. 

Thirdly. This yet seems to me more scrupu- 
lous because that the punishment due to the 
breach of the seventh-day sabbath was hid 
from men to the time of Moses, as is clear for 
that it is said of the breaker of the sabbath, 
"They put him in ward, because it was not as 
yet declared what should be done unto him." 
But methinks, had this seventh-day sabbath 
been imposed upon men from the beginning, 
the penalty or punishment due to the breach 
thereof had certainly been known before now. 

When Adam was forbidden to eat of the 
tree of the knowledge of good and evil, the 
penalty was then, if he disobeyed, annexed to 
the prohibition. So also it was it was as to 
circumcision, the passover, and other ordi- 
nances for worship. How then can it be 
thought that the seventh-day sabbath should 
be imposed upon men from the beginning, 
and that the punishment for the breach thereof 
should be hid with God for the space of two 
thousand years? 

Fourthly. God's giving of the seventh-day 
sabbath was with respect to stated and stinted 
worship in his Church; the which, until the 
time of Moses, was not set up among his 
people. Things till then were adding or 
growing — now a sacrifice, then circumcision, 
then again, long after that, the passover, &c. 
But when Israel was come into the wilderness, 
there to receive, as God's congregation, a 
stated, stinted, limited way of worship, then he 
appoints them a time and times to perform this 



894 



BUNYAN'S COMPLETE WORKS. 



worship in ; but, as I said afore, before that it 
was not so, as the whole five books of Moses 
plainly show ; wherefore the seventh-day sab- 
bath, as such a limited day, cannot be moral 
or of the law of nature, nor imposed till then. 

And methinks Christ Jesus and his apostles 
do plainly enough declare this very thing; 
for that when they repeat unto the people or 
expound before them the moral law, they 
quite exclude the seventh-day sabbath; yea, 
Paul makes that law to us complete without it. 

We will first touch upon what Christ doth 
in this case. 

As in his sermon upon the mount, in all that 
large and heavenly discourse upon this law, 
you have not one syllable about the seventh- 
day sabbath. 

So when the young man came running and 
kneeling, and asking what good thing he 
should do to inherit eternal life, Christ bids him 
keep the commandments ; but when the young 
man asked which, Christ quite leaves out the 
seventh day and puts him upon the other. 

You will say he left out the first, and second, 
and third likewise. To which I say, that was 
because the young man by his question did 
presuppose that he had been a doer of them, 
for he professed in his supplication that he was 
a lover of that which is naturally good, which 
is God, in that his petition was so universal 
for every thing which he had commanded. 

Paul also, when he makes mention of the 
moral law, quite leaves out of that the very 
name of the seventh-day sabbath, and profess- 
eth that to us Christians the law of nature is 
complete without it. 

"He that loveth another," saith he, "hath 
fulfilled the law. For this, Thou shalt not 
commit adultery, thou shalt not kill, thou shalt 
not steal, thou shalt not covet; and if there be 
any other commandment, it is briefly compre- 
hended under this saying, Thou shalt love thy 
neighbour as thyself. Love worketh no ill to 
his neighbour ; therefore love is the fulfilling of 
the law." 

I make not an argument of this, but take 
an occasion to mention it as I go. But, cer- 
tainly, had the seventh-day sabbath been moral 
or of the law of nature, (as some would fain 
persuade themselves,) it would not so slenderly 
have been passed over in all these repetitions 
of this law, but would by Christ or his apos- 
tles have been pressed upon the people where 
so fair an opportunity as at these times offered 
itself unto them. But they knew what they 
did, and wherefore they were so silent as to 



the mention of the seventh-day sabbath when 
they so well talked of the law as moral. 

Fifthly. Moses and the prophet Ezekiel both 
do fully confirm what has been insinuated by 
us — to wit, that the seventh day as a sabbath 
was not imposed upon men until Israel was 
brought into the wilderness. 

1. Moses saith to Israel, " Eemember that 
thou wast a servant in the land of Egypt, and 
that the Lord thy God brought thee out thence 
through a mighty hand and by a stretched-out 
arm ; therefore the Lord thy God commandeth 
thee to keep the sabbath day." 

Yea, he tells us that the covenant which God 
made with them in Horeb, that written in 
stones, " was not made with their forefathers, 
(to wit, Abraham, Isaac, and Jacob,) but with 
them." 

2. Ezekiel also is punctual as to this: "I 
caused them," saith God by that prophet, " to 
go forth out of the land of Egypt, and brought 
them into the wilderness. And I gave them 
my statutes and showed them my judgments, 
which if a man do he shall even live in them. 
Moreover, I gave them my sabbaths to be a 
sign between me and them, that they might 
know that I am the Lord that sanctifieth 
them." 

What can be more plain ? And these, to be 
sure are two notable witnesses of God, who, as 
you see, do jointly concur in this — to wit, that 
it was not from paradise, nor from the fathers, 
but from the wilderness and from Sinai that 
men received the seventh-day sabbath to keep 
it holy. 

True, it was God's sabbath before, for on the 
first seventh day we read that God rested there- 
on and sanctified it. Hence he calls it, in the 
first place, my sabbath : " I gave them my sab- 
bath." But it seems it was not given to the 
Church till he had brought them into the wil- 
derness. 

But, I say, if it had been moral it had been 
natural to man, and by the light of nature men 
would have understood it, even both before it 
was, and otherwise. But of this you see we 
read nothing, either by positive law or counte- 
nanced example, or any other way, but rather 
the flat contrary — to wit, that Moses had the 
knowledge of it first from heaven, not by tra- 
dition ; that Israel had it not of or from their 
fathers, but in the wilderness from him, to wit, 
Moses, after he had brought them out of the 
land of Egypt; and that that whole law in 
which this seventh-day sabbath is placed was 
given for the bounding and better ordering of 



QUESTIONS RELATIVE TO THE SEVENTH-DAY SABBATH. 



895 



them in their church state for their time, till 
the Messias should come and put, by a better 
ministration, this out of his Church, as we 
shall further show anon. 

The seventh-day sabbath, therefore, was not 
from paradise, nor from nature, nor from the 
fathers, but from the wilderness and from 
Sinai. 

QUESTION III. 

Whether, when the seventh-day sabbath was 
given to Israel in the wilderness, the Gentiles, 
as such, were concerned therein f 

Before I show my ground for this question 
I must also first premise that the Gentiles, as 
such, were then without the Church of God 
and pale thereof; consequently had nothing to 
do with the essentials or necessary circum- 
stances of that worship which God had set up 
for himself now among the children of Israel. 

Now then for the ground of the question : 

First. We read not that God gave it to any 
but to the seed of Jacob. Hence it is said to 
Israel, and to Israel only, " The Lord hath 
given (you) his sabbath ;" and again, " I also 
gave (them) my sabbaths." 

Now if the gift of the seventh-day sabbath 
was only to Israel, as these texts do more than 
seem to say, then to the Gentiles, as such, it 
was not given; unless any should conclude 
that God by thus doing preferred the Jew to a 
state of Gentilism, or that he bestowed on 
them by thus doing some high Gentile privi- 
lege ; but this would be very fictious ; for, to 
lay aside reason, the text always, as to prefer- 
ence, did set the Jew in the first of places, 
(Eom. ii. 10,) nor was his giving the seventh- 
day sabbath to them but a sign and token 
thereof. 

But the great objection is because the sev- 
enth-day sabbath is found amongst the rest of 
those precepts which is so commonly called 
the Moral Law, for thence it is concluded to be 
of a perpetual duration. 

But I answer, that neither that, as given on 
Sinai, is moral ; I mean as to the manner and 
ends of its ministration, of which, God per- 
mitting, we shall say more in our answer to 
the fourth question, whither I direct you for 
satisfaction. But, 

Secondly. The Gentiles could not be con- 
cerned, as such, with God's giving of a seventh- 
day sabbath to Israel, because, as I have show- 
ed before, it was given to Israel considered as 
the Church of God. Acts vii. 31. 



Nor was it given to them as such, but with 
rites and ceremonies thereto belonging. Lev. 
xxiv. 5-9 ; Num. xxviii. 9, 10 ; Neh. xiii. 22 ; 
Ezek. xlvi. 4. 

Now, I say, if this sabbath hath ceremonies 
thereto belonging, and if these ceremonies 
were essential to the right keeping of the sab- 
bath, and again, if these ceremonies were given 
to Israel only, excluding all but such as were 
their proselytes, then this sabbath was given to 
them as excluding the Gentiles as such. But 
if it had been moral, the Gentiles could as 
soon have been deprived of their nature as of 
a seventh-day sabbath, though the Jews should 
have appropriated it unto themselves only. 

Again, to say that God gave this seventh- 
day sabbath to the Gentiles, as such, (and yet 
so he must if it be of the moral law,) is as 
much as to say that God hath ordained that 
that sabbath should be kept by the Gentiles 
without, but by the Jews not without, her cere- 
monies. And what conclusion will follow 
from hence but that God did at one and the 
same time set up two sorts of acceptable wor- 
ship in the world — one among the Jews, an- 
other among the Gentiles ? But how ridiculous 
such a thought would be, and how repugnant 
to the wisdom of God, you may easily perceive. 

Yea, what a diminution would this be to 
God's Church that then was, for one to say the 
Gentiles were to serve God with more liberty 
than the Jew ! For the law was a yoke, and 
yet the Gentile is called the dog, and said to be 
without God in the world. Deut. vii. 7; Ps. 
cxlvii. 19, 20 ; Matt. xv. 26 ; Eph. ii. 11, 12. 

Thirdly. When the Gentiles, at the Jews' 
return from Babylon, came and offered their 
wares to sell to the children of Israel at Jeru- 
salem on this sabbath, yea, and sold them too, 
yet not they, but the Jews, were rebuked as 
the only breakers of that sabbath. Nay, there 
dwelt then at Jerusalem men of Tyre that on 
this sabbath sold their commodities to the 
Jews and men of Judah, yet not they, but the 
men of Judah, were contended with as the 
breakers of this sabbath. 

True, good Nehemiah did threaten the Gen- 
tiles that were merchants for lying then about 
the walls of the city, for that by that means 
they were a temptation to the Jews to break 
their sabbaths, but still he charged the breach 
thereof only upon his own people. Neh. xiii. 
15, 16, 17, 18, 19, 20. 

But can it be imagined, had the Gentiles now 
been concerned with this sabbath by the law 
divine, that so holy a man as Nehemiah would 



896 



BUNYAN'S COMPLETE WORKS. 



have let them escape without a rebuke for so 
notorious a transgression thereof, especially 
concerning that now also they were upon God's 
ground — to wit, within and without the walls of 
Jerusalem ? 

Fourthly. Wherefore he saith to Israel again, 
" Yerily, my sabbaths (ye) shall keep." And 
again, (Ye) " shall keep my sabbaths." And 
again, " The children of Israel shall keep my 
sabbaths, to observe my sabbath throughout 
(their) generations." 

What can be more plain, these things thus 
standing in the Testament of God, than that 
the seventh-day sabbaths, as such, were given 
to Israel, to Israel only, and that the Gentiles, 
as such, were not concerned therein? 

Fifthly. The very reason also of God's giving 
of the seventh-day sabbath to the Jews doth 
exclude the Gentiles, as such, from having any 
concern therein. For it was given to the Jews, 
as was said before, as they were considered 
God's Church, and for a sign and token by 
which they should know that he had chosen 
and sanctified them to himself for a peculiar 
people. Ex. xxxi. 13, 14, 15, 16, 17 ; Ezek. xx. 
12, 13. And a great token and sign it was 
that he had so chosen them, for in that he had 
given to them this sabbath he had given to 
them (his own rest) a figure and pledge of his 
sending his Son into the world to redeem them 
from the bondage and slavery of the devil ; of 
whom, indeed, this sabbath was a shadow or 
type. Col. ii. 16, 17. 

Thus have I concluded my ground for this 
third question: I shall therefore propound 
another. 

QUESTION IV. 

Whether the seventh-day sabbath did not fall, as 
such, with the rest of the Jewish rites and cere- 
monies? Or whether that day, as a sabbath, 
was afterwards by the apostles imposed upon 
the churches of the Gentiles f 

I would now also, before I show the grounds 
of my proposing this question, premise what 
is necessary thereunto — to wit, that time and 
day were both fixed upon by law for the solemn 
performance of divine worship among the 
Jews, and that time and day is also by law fixed 
for the solemnizing of divine worship to God 
in the churches of the Gentiles ; but that the 
seventh-day sabbath, as such, is that time, that 
day, that still I question. 

Now, before I show the grounds of my ques- 
tioning of it, I shall inquire into the nature of 



that ministration in the bowels of which this 
seventh-day sabbath is placed. And — 

First. I say, as to that, the nature of the law 
is moral, but the ministration and circum- 
stances thereunto belonging are shadowish and 
figurative. 

By the nature of it, I mean the matter there- 
of; by the ministration and circumstances 
thereto belonging, I do mean the giving of it 
by such hands, at such a place and time, in 
such a mode, as when it was given to Israel in 
the wilderness. 

The matter therefore— to wit, "Thou shalt 
love the Lord thy God with all thy heart, and 
with all thy soul, and with all thy mind, and 
with all thy strength, and thy neighbour as 
thyself "—is everlasting, (Mark xii. 29, 30, 31,) 
and is not from Sinai nor from the two tables 
of stone, but in nature; for this law com- 
menced and took being and place that day in 
which man was created ; yea, it was concreate 
with him, and without it he cannot be a ra- 
tional creature, as he was in the day in which 
God created him. But for the ministration of 
it from Sinai, with the circumstances belong- 
ing to that ministration, they are not moral, 
not everlasting, but shadowish and figurative 
only. 

That ministration cannot be moral, for three 
reasons : 

1. It commenced not when morality com- 
menced, but two thousand years after. 

2. It was not universal, as the moral law is ; 
it was given only to the Church of the Jews 
in those tables. 

3. Its end is passed as such a ministration, 
though the same law, as to the morality thereof, 
abides. Where are the tables of stone and 
this law as therein contained? We only, as 
to that, have the notice of such a ministration 
and a rehearsal of the law, with that mode of 
giving it, in the Testament of God. 

But to come to particulars : 

1. The very preface to that ministration 
carrieth in it a type of our deliverance from 
the bondage of sin, the devil, and hell, Pha- 
raoh, and Egypt, and Israel's bondage there 
being a type of these. 

2. The very stones in which this law was 
engraven were a figure of the tables of the 
heart. The first two were a figure of the 
heart carnal, by which the law was broken ; 
the last two of the heart spiritual, in which 
the new law, the law of grace, is written and 
preserved. Ex. xxxiv. 1 ; 2 Cor. iii. 3. 

2. The very mount on which this ministra- 



QUESTIONS RELATIVE TO THE SEVENTH-DAY SABBATH 897 



tion was given was typical of Mount Zion. 
See Heb. xii., where they are compared. 

3. Yea, the very Church whom that minis- 
tration was given to was a figure of the 
Church of the Gospel that is on Mount Zion. 
See the same Scripture, and compare it with 
Acts vii. 38 ; Rev. xiv. 

5. That ministration was given in the hand 
and by the disposition of angels, to prefigure 
how the new law or ministration of the Spirit 
was to be given afterwards to the churches, 
under the New Testament, by the hands of 
the angel of God's everlasting covenant of 
grace, who is his only-begotten Son. 

6. It was given to Israel also in the hand 
of Moses as a mediator, to show or typify out 
that the law of grace was in aftertimes to 
come to the Church of Christ by the hand 
and mediation of Jesus our Lord. 

7. As to this ministration, it was to con- 
tinue "but till the Seed should come," and 
then must, as such, give place to a better 
ministration. Gal. iii. 19. "A better cove- 
nant, established upon better promises." Heb. 

viii. 6. 

From all this, therefore, I conclude that 
there is a difference to be put between the 
morality of the law and the ministration 
of it upon Sinai. The law, as to its moral- 
ity, was before, but as to this ministration, 
it was not till the Church was with Moses 
and he with the angels on Mount Sinai in 
the wilderness. 

Now in the law, as moral, we conclude a 
time propounded, but no seventh-day sabbath 
enjoined ; but in that law as thus ministered, 
which ministration is already out of doors, we 
find a seventh day — that seventh day on which 
God rested, on which God rested from all his 
works — enjoined. What is it, then? Why, 
the whole ministration as written and en- 
graven in stones being removed, the seventh- 
day sabbath must also be removed; for that 
the time, nor yet the day, was, as to our holy 
sabbath or rest, moral, but imposed with that 
whole ministration, as such, upon the Church, 
until the time of reformation ; which time 
being come, this ministration, as I said, as 
such, ceaseth, and the whole law, as to the 
morality of it, is delivered into the hand of 
Christ, who imposes it now also, but not as a 
law of works, nor as that ministration written 
and engraven in stones, but as a rule of life 
to those that have believed in him. 1 Cor. 

ix. 21. 

So, then, that law is still moral, and still 
57 



supposes, since it teaches that there is a God, 
that time must be set apart for his Church to 
worship him in, according to that will of his 
that he hath revealed in his word. But 
though by that law time is required, yet by 
that, as moral, the time never was prefixed. 
The time, then, of old was appointed by such 
a ministration of that law as we have been 
now discoursing of, and when that ministra- 
tion ceased that time did also vanish with it. 
And now by our new Lawgiver, the Son of 
God, he being " Lord also of the sabbath day," 
we have a time prefixed, as the law of nature 
requireth, a new day, by him who is Lord of 
it — I say, appointed, wherein we may worship, 
not in the oldness of that letter written and 
engraven in stones, but according to, and most 
agreeing with, his new and holy Testament. 
And this I confirm further by those reasons 
that now shall follow : 

First. Because we find not, from the resur- 
rection of Christ to the end of the Bible, any 
thing written by which is imposed that sev- 
enth-day sabbath upon the churches. Time, 
as I said, the law as moral requires, but that 
time we find no longer imposed ; and in all 
duties pertaining to God and his true worship 
in his churches we must be guided by his 
laws and testaments — by his old laws when 
his old worsnip was in force, and by his new 
laws when his new worship is in force. And 
he hath verily now said, " Behold, I make all 
things new." 

Secondly. I find, as I have showed, that 
this seventh-day sabbath is confined not to 
the law of nature, as such, but to that minis- 
tration of it which was given on Sinai ; which 
ministration, as it is come to an end as such, 
for it is rejected by Paul as a ministration no 
ways capable of abiding in the Church now, 
since the ministration of the Spirit also hath 
taken its place. 2 Cor. iii. Wherefore, in- 
stead of propounding it to the churches with 
arguments tending to its reception, he seeks, 
by degrading it of its own lustre and glory, to 
wean the churches from any likement thereof. 

Thirdly. 1. By calling of it the ministration 
of death, of the letter, and of condemnation — 
a term more frightful, but no Avays alluring to 
the godly. 

2. By calling it a ministration that now 
has NO glory, by reason of the exceeding 
glory of that ministration under which by the 
Holy Spirit the New Testament churches 
are ; and these are weaning considerations. 2 
Cor. iii. 



898 



BUNYAN'S COMPLETE WORKS. 



3. By telling of them it is a ministration 
that tendeth to blind the mind and to veil the 
heart as to the knowledge of their Christ • so 
that they cannot, while under that, behold his 
beauteous face but as their heart shall turn 
from it to him. 2 Cor. iii. 

4. And that they might not be left in the 
dark, but perfectly know what ministration it 
is that he means, he saith expressly it is " that 
written and engraven in stones." See again 2 
Cor. iii. And in that ministration it is that 
this seventh-day sabbath is found. 

But shall we think that the apostle speaks 
any thing of all here said to wean saints from 
the law of nature, as such ? No, verily ; that 
he retains in the Church, as being managed 
there by Christ. But this ministration is 
dangerous now, because it cannot be main- 
tained in the Church but in a way of con- 
tempt to the ministration of the Spirit, and is 
derogatory to the glory of that. 

Now these, as I said, are weaning consid- 
erations. No man, I do think, that knows 
himself or the glory of a Gospel ministration, 
can, if he understands what Paul says here, 
desire that such a ministration should be re- 
tained in the churches. 

Fourthly. This seventh-day sabbath has lost 
its ceremonies, (those unto which before you 
are cited by the texts,) which were with it im- 
posed upon the old Church for her due per- 
formance of worship to God thereon. How 
then can this sabbath now be kept — kept, I 
say, according to law ? For if the Church on 
Avhich it was at first imposed was not to keep 
it, yea could not keep it legally without the 
practising of those ceremonies, and if those 
ceremonies are long ago dead and gone, how 
will those that pretend to a belief of a contin- 
uation of the sanction thereof keep it, I say, 
according as it is written ? 

If they say they retain the day, but change 
their manner of observation thereof, I ask. 
Who has commanded them so to do? This is 
one of the laws of the sabbath : " Thou shalt 
take fine flour and bake twelve cakes thereof : 
?two tenth deals shall be in one cake. And 
ithou shalt set them in two rows, six on a row, 
upon the pure table of the Lord. And thou 
shalt put pure frankincense upon each row, 
that it may be on the bread for a memorial, 
even an offering made by fire unto the Lord. 
Every sabbath he shall set it in order before 
the Lord continually, being taken from the 
children of Israel by an everlasting covenant." 
Lev. xxiv. 5-9. 



Now if these be the laws of the sabbath, 
this seventh-day sabbath, and if God did never 
command that this sabbath should by his 
Church be sanctified without them, and, as 
was said before, if these ceremonies have been 
long since dead and buried, how must this 
sabbath be kept? 

Let men take heed, lest while they plead for 
law, and pretend themselves to be the only 
doers of God's will, they be not found the big- 
gest transgressors thereof. And why can they 
not as well keep the other sabbaths as the sab- 
baths of months, of years, and the jubilee? 
For this, as I have showed, is no moral pre- 
cept ; it is only a branch of the ministration 
of death and condemnation. 

Fifthly. The seventh-day sabbath, as such, 
was a sign and shadow of things to come ; and 
a sign cannot be the thing signified and sub- 
stance too. Wherefore when the thing signi- 
fied or substance is come, the sign or thing 
shadowing ceaseth. And I say, the seventh- 
day sabbath being so, as a seventh-day sab- 
bath it ceaseth also. See again Ex. xxxi. 13, 
14 ; Ezek. xx. 12, 21 ; Col. ii. 14. 

Nor do I find that our Protestant writers, 
notwithstanding their reverence of the sab- 
bath, do conclude otherwise, but that though 
time, as to worshipping God, must needs be 
contained in the bowels of the moral law as 
moral, yet they, for good reasons, forbear to 
affix the seventh day as that time thereto. 
They do it, I say, for good reasons — reasons 
drawn from the Scripture — or rather for that 
the Scripture draws them so to conclude, yet 
they cast not away the morality of a sabbath 
of rest to the Church. It is to be granted, 
then, that time for God's worship abideth for 
ever, but the seventh day vanishes as a shadow 
and sign, because such indeed it was, as the 
Scripture above cited declares as to the sanc- 
tion thereof as a sabbath. 

The law of nature, then, calls for time, but 
the God of nature assigns it, and has given 
power to his Son to continue such time as 
himself shall, by his eternal wisdom, judge 
most meet for the churches of the Gentiles to 
solemnize worship to God by him in. Hence 
he is said to be the " Lord even of the sabbath 
day." Matt. xii. 9. 

Sixthly. I find by reading God's word that 
Paul, by authority apostolical, takes away the 
sanctions of all the Jews' festivals and sab- 
baths. 

This is manifest for that he leaves the ob- 
servation or non-observation of them as things 



QUESTIONS RELATIVE TO THE SEVENTH-BAY SABBATH 



899 



indifferent to the mind and discretion of the 
believers : " One man esteemeth one day above 
another: another esteemeth every day alike. 
Let every man be fully persuaded in his own 
mind." 

By this last clause of the verse, " Let every 
man be fully persuaded in his own mind," he 
doth plainly declare that such days are now 
stript of their sanction ; for none of God's 
laws, while they retain their sanction, are left 
to the will and mind of the believers as to 
whether they will observe them or no. Men, 
I say, are not left to their liberty in such a 
case ; for when a stamp of divine authority is 
upon the law, and abides, so long we are bound 
not to our mind, but to that law ; but when a 
thing once sacred has lost its sanction, then 
it falls, as to faith and conscience, among 
other common or indifferent things. And so 
the seventh-day sabbath did. Again — 

Seventhly. Thus Paul writes to the Church 
of Colossians : " Let no man judge you in 
meat, or in drink, or in respect of any holy day, 
or of the new moon, or of the sabbath, which 
are a shadow of things to come, but the body 
is Christ." Here also as he serveth other holy 
days he serveth the sabbath ; he gives a liberty 
to believers to refuse the observation of it, and 
commands that no man should judge against 
them for their so doing. And as you read the 
reason of his so doing is because the body, the 
substance, is come : Christ saith he, is the 
body, or that which these things were a shadow 
or figure of. " The body is Christ." 

Nor hath the apostle, (since he saith, " or of 
the sabbath,") one would think, left any hole 
out at which men's inventions could get, but 
man has sought out many, and so many he 
will use. 

But again. That the apostle by this word 
sabbath intends the seventh-day sabbath is 
clear, for that it is by Moses himself counted 
for a sign, as we have showed, and for that 
none of the other sabbaths were a more clear 
shadow of the Lord Jesus Christ than this. 
For that, and that alone, is called " the rest of 
God ;" in it God rested from all his works. 
Hence he calls it, by way of eminency, my 
sabbath and my holy day. 

Yet could that rest be nothing else but typi- 
cal, for God never since the world began really 
rested but in his Son: "This is he (saith God) 
in whom I am well pleased." This sabbath, 
then, was God's rest typically, and was given 
to Israel as a sign of his grace towards them 



in Christ; wherefore when Christ was risen it 
ceased, and was no longer of obligation to bind 
the conscience to the observation thereof. 
("Or of the sabbath.") He distinctly singleth 
out this seventh day as that which was a noble 
shadow, a most exact shadow. And then puts 
that with the other together, saying they are a 
shadow of things to come, and that Christ 
hath answered them all. "The body is 
Christ." 

Eighthly. No man will, I think, deny but 
that Heb. iv. 4 intends the seventh-day sab- 
bath, on w T hich " God rested from all his works," 
for the text doth plainly say so ; yet may the 
observing reader easily perceive that both it 
and the rest of Canaan also, made mention of 
in verse 5, were typical as to a day made men- 
tion of in verse 7 and 8, which day he calls 
another. He would not afterwards have made 
mention of another day: If Joshua had given 
them rest, he would not. Now if they had 
not that rest in Joshua's days, be sure they 
had it not by Moses, for he was still before. 

And all the rests therefore that Moses gave 
them, and that Joshua gave them too, were 
but typical of another day, in which God 
would give them rest. Verses 9, 10. And 
whether the day to come was Christ or heaven, 
it makes no matter: it is enough that they be- 
fore did fail, as always shadows do, and that 
therefore mention by David is, and that after- 
ward, made of another day. "There remains, 
therefore, a rest to the people of God." A 
rest to come, of which the seventh day in which 
God rested and the land of Canaan was a type ; 
which rest begins in Christ now, and shall be 
consummated in glory. 

And in that he saith, "There remains a 
rest," referring to that of David, what is it if 
it signifies not that the other rests remain not f 
There remains therefore a rest — a rest pre- 
figured by the seventh day and by the rest of 
Canaan, though they are fled and gone. 

"There remains a rest"— a rest which stands 
not now in signs or shadows in the seventh, 
day or Canaan, but in the Son of God and his 
kingdom, to whom and to which the weary are 
invited to come for rest. Isa. xxxviii. 12; 
Matt. xi. 28; Heb. iv. 11. 

Yet this casts not out the Christian's holy 
day or sabbath ; for that was not ordained to 
be a type or shadow of things to come, but to 
sanctify the name of their God in, and to per- 
form that worship to him which was also in a 
shadow signified by the ceremonies of the law, 



900 



BUNYAN'S COMPLETE WORKS. 



as the epistle to the Hebrews doth plentifully 
declare. 

And I say again, the seventh-day sabbath 
cannot be it, for the reason showed afore. 

Ninthly. Especially if you add to all this 
that nothing of the ministration of death 
written and engraven in stones is brought by 
Jesus or his apostles into the kingdom of 
Christ as a part of his instituted worship. 
Hence it is said of that ministration in the 
bowels of which this seventh-day sabbath is 
found that it has now no glory, that its glory 
is done away in or by Christ, and so is laid 
aside, the ministration of the Spirit that 
excels in glory being come in the room 
thereof. 

I will read the text to you : 

"But if the ministration of death, written 
and engraven in stones, was glorious, so that 
the children of Israel could not steadfastly be- 
hold the face of Moses for the glory of his 
countenance, which glory was to be done away, 
(it was given at first with this proviso, that it 
should not always retain its glory, that sanc- 
tion, as a ministration,) how shall not the min- 
istration of the Spirit be rather glorious ! For 
if the ministration of condemnation be glory, 
much more doth the ministration of right- 
eousness exceed in glory. For even that which 
was made glorious had no glory in this re- 
spect, by reason of the glory that excelleth. 
For if that which was done away was glorious, 
much more that which remaineth is glorious !" 
2 Cor. iii. 

What can be more plain? The text says 
expressly that this ministration doth not re- 
main ; yea, and insinuates that in its first in- 
stitution it was ordained with this proviso, "It 
was to be done away." Now if in its first in- 
stitution upon Sinai it was thus ordained, and 
if by the coming in of the ministration of the 
Spirit this ordination is now executed — that is, 
if by it, and the apostle saith it, it is done 
away by a ministration that remains — then 
where is that seventh-day sabbath ? 

Thus, therefore, I have discoursed upon this 
fourth question ; and having showed by this 
discourse that the old seventh-day sabbath is 
abolished and done away, and that it has 
nothing to do with the churches of the Gen- 
tiles, I am next to show what day it is that 
must abide, that must abide as holy to the 
Christians, and for them to perform their 
New Testament church service in. Tate the 
question thus : 



QUESTION V. 

Since it is denied that the seventh-day sabbath is 
moral, and found that it is not to abide as a 
sabbath for ever in the Church, what time is to 
be fixed on for New Testament saints to per- 
form together divine worship to God by Christ 
in? 

Upon this question hangs the stress of all 
as to the subject now under consideration. 
But before I can speak distinctly to it I must 
premise, as I have in order to my speaking to 
the questions before, something for the better 
clearing of our way : 

First, then. We are not now speaking of 
all manner of worshipping God, nor of all 
times in which all manner of worship is to be 
performed, but of that worship which is church 
worship, or worship that is to be performed by 
the assembly of saints, when by the will of 
God they, in all parts of his dominion, as- 
semble together to worship him; which wor- 
ship hath a prefixed time allotted to or for its 
performance, and without which it cannot, ac- 
cording to the mind of God, be done. This is 
the time, I say, that we are to discourse of, 
and not of all time appointed for all manner 
of worship. 

I do not question but that worship by the 
godly is performed to God every day of the 
week, yea, and every night too, and that time 
is appointed or allowed of God for the per- 
formance of such worship. But this time is 
not fixed to the same moment or hour univer- 
sally, but is left to the discretion of the be- 
lievers, as their frame of spirit, or occasions, 
or exigences, or temptations, or duty shall 
require. 

We meddle then only with that time that the 
worship aforesaid is to be performed in • which 
time the law of nature, as such, supposes, but 
the God of nature chooses. And this time, as 
to the churches of the Gentiles, we have proved 
is not that time which was assigned to the 
Jews — to wit, that seventh day which was 
imposed upon them by the ministration of 
death — for, as we have showed already, that 
ministration indeed is done away by a better 
and more glorious ministration, the ministra- 
tion of the Spirit, which ministration surely 
would be much more inferior than that which 
has now no glory, was it defective as to this — 
that is, if it imposed a Gospel service, but ap- 
pointed no time to perform that worship in, or 
if, notwithstanding all its commendation, it 



QUESTIONS RELATIVE TO THE SEVENTH-DAY SABBATH. 



901 



should be forced to borrow of a ministration 
inferior to itself— thts^ to wit, the time without 
which by no means its most solemn worship 
can be performed. 

This, then, is the conclusion, that time to 
worship God in is required by the law of 
nature; but that the law of nature doth, as 
such, fix it on the seventh day from the crea- 
tion of the world, that I utterly deny, for what 
I have said already and have yet to say on that 
behalf. Yea, I hope to make it manifest, as I 
have, that this seventh day is removed — that 
God, by the ministration of the Spirit, has 
changed the day to another time — to wit, the 
first day of the week. Therefore we conclude 
the time is fixed for the worship of the New 
Testament Christians or churches of the Gen- 
tiles unto that day. 

Now in my discourse upon this subject I 
shall— 

1. Touch upon those texts that are more 
close, yet have a divine intimation of this 
thing in them. 

2. And then I shall come to texts more ex- 
press. 

First, for those texts that are more close, 
yet have a divine intimation of this thing in 
them. 

First. The comparison that the Holy Ghost 
makes between the rest of God from his works 
and the rest of Christ from his doth intimate 
such a thing : " He that hath entered into his 
rest, he also hath ceased from his own works, 
as God did from his." Heb. iv. 10. 

Now God rested from his works, and sancti- 
fied a day of rest to himself, as a signal of that 
rest ; which day he also gave to his Church as 
a day of holy rest likewise. And if Christ 
thus rested from his own works, (and the Holy 
Ghost says he did thus rest,) he also hath 
sanctified a day to himself as that in which he 
hath finished his work, and given it also to his 
Church to be an everlasting memento of his so 
doing, and that they should keep it holy for 
his sake. 

And see, as the Father's work was first, so 
his day went before, and as the Son's work 
came after, so his day accordingly succeeded. 
The Father's day was on the seventh day from 
the creation — the Son's, the first day following. 

Nor may this be slighted, because the text 
says as God finished his work, so Christ finish- 
ed his: "He also hath ceased from his own 
works, as God did from his." He rested, I 
say, as God did ; but God rested on his resting- 
day, and therefore so did Christ. Not that he 



rested on the Father's resting-day, for it is 
evident that then he had great part of his 
work to do, for he had not as then got his con- 
quest over death; but the next day he also 
entered into his rest, having, by his rising 
again, finished his work — viz., made a conquest 
over the powers of darkness, and brought life 
and immortality to light through his so doing. 

So, then, that being the day of the rest of 
the Son of God, it must needs be the day of 
the rest of his churches also. For God gave 
his resting-day to his Church to be a sabbath : 
" and Christ rested from his own works as God 
did from his ;" therefore he also gave the day 
in which he rested from his works a sabbath 
to the churches, as did the Father. Not that 
there are two sabbaths at once. The Father's 
was imposed for a time, even until the Son's 
should come ; yea, as I have showed you, even 
in the very time of its imposing it was also or- 
dained to be done away. Hence he saith that 
ministration was to be done away. 2 Cor. iii. 
Therefore we plead not for two sabbaths to be 
at one time, but that a succession of time was 
ordained to the New Testament saints or 
churches of the Gentiles to worship in ; which 
time is that in which the Son rested from his 
own works, as God did from his. 

Secondly. Hence he calls himself " the Lord 
even of the sabbath day," as Luke v. and 
Matt. xii. show. Now, to be a Loed is to 
have dominion, dominion over a thing, and so 
power to alter or change it according to that 
power ; and where is he that dares say Christ 
has not this absolutely ? 

We will therefore conclude that it is granted 
on all hands he hath. The question then is, 
Whether he hath exercised that power to the 
demolishing or removing of the Jews' seventh 
day and establishing another in its room ? The 
which I think is easily answered in that he did 
not rest from his own works therein, but chose 
for his own rest to himself another day. 

Surely had the Lord Jesus intended to have 
established the seventh day to the churches of 
the Gentiles, he would himself in the first 
place have rested from his own works therein ; 
but since he passed by that day and took no 
notice of it as to the finishing of his own 
works, as God took notice of it when he had 
finished his, it remains that he fixed upon 
another day, even the first day of the week ; 
on which, by his rising again and showing 
himself to his disciples before his passion, he 
made it manifest that he had chosen, as Lord 
of the sabbath, that day for his own rest ; con- 



902 



BUNYAN'S COMPLETE WORKS. 



sequently, and for the rest of his churches and 
for his worship to be solemnized in. 

Thirdly. And on this day some of the saints 
that slept arose and began their eternal sab- 
bath. See how the Lord Jesus had glorified 
this day ! Never was such a stamp of divine 
honour put upon any other day, no not since 
the world began. "And the graves were 
opened, and many bodies of the saints which 
slept arose and came out of their graves after 
his resurrection," &c. That is, they rose as 
soon as he was risen. But why was not all 
this done on the seventh day ? No, that day 
was set apart that saints might adore God for 
the works of creation, and that saints through 
that might look for redemption by Christ. 
But now a work more glorious than that is to 
be done, and therefore another day is assigned 
for the doing of it in — a work, I say, of re- 
demption completed. A day, therefore, by it- 
self must be assigned for this, and some of the 
saints to begin their eternal sabbath with God 
in heaven ; therefore a day by itself must be 
appointed for this. Yea, and that this day 
might not want that glory that might attract 
the most dim-sighted Christian to a desire 
after the sanction of it, the resurrection of 
Christ and also of those saints met together on 
it ; yea, they both did begin their eternal rest 
thereon. 

Fourthly. The Psalmist speaks of a day that 
the Lord Jehovah, the Son of God, has made, 
and saith, " We will rejoice and be glad in it." 
But what day is this ? Why, the day in which 
Christ was made "the head of the corner," 
which must be applied to the day in which he 
was raised from the dead, which is the first of 
the week. 

Hence Peter saith to the Jews, when he 
treateth of Christ before them, and particu- 
larly of his resurrection, " This is the stone 
which (was) set at naught of you builders, 
which (is) become the head of the corner." 
He was set at naught by them the whole 
course of his ministry unto his death, and 
was made the head of the corner by God that 
day he rose from the dead. This day, there- 
fore, is the day that the Lord Jehovah has 
made a day of rejoicing to the Church of 
Christ, and we will rejoice and be glad in it. 

For can it be imagined that the Spirit by 
the prophet should thus signalize this day for 
nothing, saying, " This is the day which the 
Lord hath made," to no purpose? Yes, you 
may say, for the resurrection of his Son. 

But I add that this is not all ; it is a day 



that the Lord has both made for that, and 
that "we might rejoice and be glad in it." 
Eejoice, that is, before the Lord, while solemn 
divine worship is performed on it by all the 
people that shall partake of the redemption 
accomplished then. 

Fifthly. God the Father again leaves such 
another stamp of divine note and honour upon 
this day as he never before did leave upon any, 
where he saith to our Lord, "Thou art my 
Son, this day have I begotten thee ;" still, I 
say, having respect to " the first day of the 
week," for that, and no other, is the day here 
intended by the apostle ; This day, saith God, 
is the day. "And as concerning that he 
raised him up from the dead, now no more to 
return to corruption, he saith on this wise : I 
will give thee the sure mercies of David;" 
wherefore he saith in another Psalm, " Thou 
shalt not suffer thine Holy One to see corrup- 
tion." Wherefore, the day in which God did 
this work is greater than that in which he fin- 
ished the work of the creation ; for his making 
of the creation saved it not from corruption, 
but now he hath done a work which corrup- 
tion cannot touch; wherefore, the day on 
which he did this has this note from his 
own mouth, This day, as a day that doth 
transcend. 

And, as I said, this day is the first of the 
week, for it was in that day that God begat 
his beloved Son from the dead. This first day 
of the week, therefore on it God found that 
pleasure which he found not in the seventh 
day from the world's creation, for that in it 
his Son did live again to him. 

Now shall not Christians, when they do 
read that God saith, This day, and that too 
with reference to a work done on it by him 
so full of delight to him and so full of life and 
heaven to them, set also a remark upon it? 
" This was the day of God's pleasure," for that 
his Son did rise thereon, " and shall it not be 
the day of my delight in him ?" This is the 
day in which his Son was both begotten, 
and born, and became the first fruits to God 
of them that sleep ; yea, and in which also 
he was made by him the chief and head 
of the corner; and shall not we rejoice 
in it? 

Shall kings, and princes, and great men set 
a remark upon the day of their birth and 
coronation, and expect that both subjects and 
servants should do them high honour on that 
day, and shall the day in which Christ was 
both begotten and born be a day contemned 



QUESTIONS RELATIVE TO THE SEVENTH-BAY SABBATH. 903 



by Christians, and his name not be but of a 
common regard on that day? 

I say again, shall God, as with his finger, 
point, and that in the face of the world, at 
this day, saying, "Thou art my Son, this 
day," &c, and shall not Christians fear and 
awake from their employments to worship the 
Lord on this day? 

If God remembers it, well may I. If God 
says, and that with all gladness of heart, 
"Thou art my Son, this day have I begot- 
ten thee," may not, ought not, I also to set 
this day apart to sing the songs of my re- 
demption in ? 

This day my redemption was finished. 

This day my dear Jesus revived. 

This day he was declared to be the Son of 
God with power. 

Yea, this is the day in which the Lord 
Jesus finished a greater work than ever yet 
was done in the world ; yea, a work in which 
the Father himself was more delighted than 
he was in making of heaven and earth. And 
shall darkness and the shadow of death stain 
this day, or shall a cloud dwell on this day ? 
Shall God regard this day from above, and 
shall not his light shine upon this day ? What 
shall be done to them that curse this day, and 
would not that the stars should give their light 
thereon? This day ! After this day was come, 
God never, that we read of, made mention 
with delight of the old seventh-day sabbath 
more. 

Sixthly. Nor is that altogether to be slighted 
when he saith, " When he bringeth his first- 
begotten into the world let all the angels of 
God worship him" — to wit, at that very time 
and day. 

I know not what our expositors say of this 
text, but to me it seems to be meant of his res- 
urrection from the dead, both because the 
apostle is speaking of that and closes that ar- 
gument with this text, " Thou art my Son, 
this day have I begotten thee." And again, 
" I will be his Father, and he shall be my Son." 
And again, when he bringeth his first-begotten 
into the world he saith, " And let all the angels 
of God worship him." 

So, then, for God's bringing of his first-be- 
gotten now into the world, was by his raising 
him again from the dead after they by cruci- 
fying of him had turned him out of the 
same. 

Thus, then, God brought him into the world, 
never by them to be hurried out of it again : 
for " Christ, being now raised from the dead, 



dies no more; death hath no more dominion 
over him." 

Now, saith the text, when he bringeth him 
thus into the world he requireth that worship 
to be done unto him. When? That very 
day, and that by all the angels of God. And 
if by all, then ministers are not excluded ; and 
if not ministers, then not churches ; for what 
is said to the angels is said to the Church 
itself. 

So, then, if the question be asked, When 
must they worship him ? the answer is, When 
he brought him into the world, which was " on 
the first day of the week ; " for then he bring- 
eth him again from the dead, and gave the 
whole world and the government thereof into 
his holy hand. This text, therefore, is of 
w r eight as to what we have now under con- 
sideration — to wit, that the first day of the 
week, the day in which God brought his first- 
begotten into the world, should be the day of 
worshipping him by all the angels of God. 

Seventhly. Hence this day is called the 
Lord's day, as John saith, " I w T as in the Spirit 
on the Lord's day," the day in w r hich he rose 
from the dead. 

The Lord's day! Every day, say some, is 
the Lord's day. Indeed this, for discourse 
sake, may be granted, but, strictly, no day can 
so properly be called the Lord's day as this 
first day of the week, for that no day of the 
week or of the year has those badges of the 
Lord's glory upon it, nor such divine grace 
put upon it, as his first day of the week. This 
we have already made appear in part, and shaU 
make appear much more before we have done 
therewith. 

There is nothing, as I know of, that bears 
this title but the Lord's Supper and this day. 
And since Christians count it an abuse to alle- 
gorize the first, let them also be ashamed to 
fantasticalize the last. The Lord's day is 
doubtless the day in which he rose from the 
dead. To be sure it is not the old seventh- 
day, for from the day that he arose to the end 
of the Bible we find not that he did hang so 
much as one twist of glory upon that; but 
this day is beautified with glory upon glory, 
and that both by the Father and the Son, by 
the prophets, and those that were raised from 
the dead thereon ; therefore this day must be 
more than the rest. 

But we are as yet but upon divine intima- 
tions drawn from such texts, which, if can- 
didly considered, do very much smile upon 
this great truth — namely, that the first day of 



904 



BUNYAN'S COMPLETE WORKS. 



the week is to be accounted the Christian sab- 
bath or holy day for divine worship in the 
churches of the saints. And now I come to 
the texts that are more express. 
Secondly, then : 

First. This was the day in the which he did 
use to show himself to his people and to con- 
gregate with them after he rose from the dead. 
On the first day, even on the day on which 
he rose from the dead, he visited his people, 
both when together and apart, over and over 
and over, as both Luke and John do testify, 
" And preached such sermons of his resurrec- 
tion, and gave unto them," yea, and gave them 
such demonstration of the truth of all as was 
never given them from the foundation of the 
world. Showing, he showed them his risen 
body; opening, he opened their understand- 
ings ; and dissipating, he so scattered their un- 
belief on this day as he never had done before • 
and this continued one way or another even 
from before day until the evening. 

Secondly. On the next first day following 
the Church was within again — that is, congre- 
gated to wait upon their Lord. And John so 
relates the matter as to give us to understand 
that they were not so assembled together again 
till then. " After eight days," saith he, " again 
the disciples were within," clearly concluding 
that they were not so on the days between, no, 
not on the old seventh day. 

Now, why should the Holy Ghost thus pre- 
cisely speak of their assembling together upon 
the first day if not to confirm us in this, that 
the Lord hath chosen that day for the new 
sabbath of his Church? Surely the apostles 
knew what they did in their meeting together 
upon that day ; yea, and the Lord Jesus also, 
for that he used so to visit them when so as- 
sembled made his practice a law unto them ; 
for practice is enough for us New Testament 
saints, especially when the Lord Jesus himself 
is in the head of that practice, and that after 
he rose from the dead. 

Perhaps some may stumble at the word 
after — " after eight days ; " but the meaning is, 
at the conclusion of the eighth day, or when 
they had spent in a manner the whole of their 
sabbath in waiting upon their Lord, then in 
comes their Lord and fmisheth that their day's 
service to him with confirming Thomas's faith, 
and by letting drop other most heavenly treasure 
among them. Christ said he must lie three 
days and three nights in the heart of the earth, 
yet it is evident that he rose the third day. 

We must take, then, a part for the whole, 



and conclude that from the time that the Lord 
Jesus rose from the dead to the time that he 
showed his hands and his side to Thomas, 
eight days were almost expired; that is, he 
had sanctified unto them the two first days, 
and had accepted that service they had per- 
formed to him therein, as he testified by giving 
of them so blessed a farewell at the conclusion 
of both those days. 

Hence now we conclude that this was the 
custom of the Church at this day — to wit, 
upon the first day of the week — to meet to- 
gether and to wait upon their Lord therein. 
For the Holy Ghost counts it needless to make 
a continued repetition of things; it is enough, 
therefore, if we have now and then mention 
made thereof. 

Objection. " But Christ showed himself alive 
to them at other times also." 

Answer. The names of all those days in 
which he so did are obliterated and blotted out, 
that they might not be idolized, for Christ did 
not set them apart for worship ; but this day, 
the first day of the week, by its name is kept 
alive in the Church, the Holy Ghost surely 
signifying thus much, that, how hidden soever 
other days were, Christ would have his day, 
the first day, had in everlasting remembrance 
among saints. 

Churches also meet together now on the 
week-days, and have the presence of Christ 
with them too in their employments ; but that 
takes not off from them the sanction of the old 
seventh day had it still continued holy to 
them; wherefore this is no let or objection to 
hinder our sanctifying of the first day of the 
week to our God. But, 

Thirdly. Add to this, that upon Pentecost, 
which was the first day of the week, mention is 
made of their being together again ; for Pen- 
tecost was always the morrow after the sabbath, 
the old seventh-day sabbath. Upon this day, 
I say, the Holy Ghost saith, " they were with 
one accord together in one place." 

But oh the glory that then attended them by 
the presence of the Holy Ghost among them ! 
Never was such a thing done as was done on 
that first day till then. We will read the text : 
" And when the day of Pentecost was fully 
come, they were all with one accord in one 
place. And suddenly there came a sound from 
heaven as of a rushing, mighty wind, and it 
filled all the house where they were sitting. 
And there appeared unto them cloven tongues, 
as of fire. And it sat upon each of them, and 
they were all filled with the Holy Ghost." 



QUESTIONS RELATIVE TO THE SEVENTH-DAY SABBATH 



905 



Here's a first day glorified ! Here's a coun- 
tenance given to the day of their Christian 
assembling. But we will note a few things 
upon it : 

First. The Church was now, as on other first 
days, all with one accord in one place. We 
read not that they came together by virtue of 
any precedent revelation, not by accident, but 
contrariwise, by agreement; they were to- 
gether with one accord, or by appointment, in 
pursuance of their duty, setting apart that day, 
as they had done the first days before, to the 
holy service of their blessed Lord and Saviour 
Jesus Christ. 

Secondly. We read that this meeting of 
theirs was not begun on the old sabbath, but 
when Pentecost was fully come; the Holy 
Ghost intimating that they had left now, and 
begun to leave, the seventh-day sabbath to the 
unbelieving Jews. 

Thirdly. Nor did the Holy Ghost come down 
upon them till every moment of the old sab- 
bath was past; Pentecost, as was said, was 
fully come first : " And when the day of Pen- 
tecost was fully come, they were all with one 
accord in one place, and then," &c. 

And why was not this done on the seventh- 
day sabbath but, possibly, to show that the min- 
istration of death and condemnation was not 
that by or through which Christ the Lord would 
communicate so good a gift unto his churches ? 

This gift must be referred to the Lord's day, 
the first day of the week, to fulfil the Scrip- 
ture, and to sanctify yet further this holy day 
unto the use of all New Testament churches 
of the saints. For since on the first day. of 
the week our Lord did rise from the dead, and 
by his special presence — I mean his personal 
— did accompany his Church therein, and so 
preach, as he did, his holy truths unto them, 
it was most meet that they on the same day 
also should receive the first fruits of their 
eternal life most gloriously. 

And, I say again, since from the resurrec- 
tion of Christ to this day the Church then did 
receive upon the first day (but, as we read, 
upon no other) such glorious things as we 
have mentioned, it is enough to beget in the 
hearts of them that love the Son of God a 
high esteem of the first day of the week. But 
how much more when there shall be joined to 
these proof that it was the custom of the first 
Gospel Church, the Church of Christ at Jeru- 
salem, after our Lord was risen, to assemble 
together to wait upon God on the first day of 
the week, with their Lord as leader. 



To say little more to this head, but only to 
repeat what is written of this day of old — to 
wit, that it should be proclaimed the self-same 
day — to wit, the morrow after the sabbath, 
which is the first day of the week, "that it 
may be an holy convocation unto you : you 
shall do no servile work therein : it shall be a 
statute for ever in all your dwellings." 

This ceremony was about the sheaf that was 
to be waved and the bread of first fruits, which 
was a type of Christ, for he is unto God " the 
first fruits of them that sleep." 

This sheaf or bread must not be waved on 
the old seventh day, but on the morrow after, 
which is the first day of the week, the day in 
which Christ rose from the dead and waved 
himself as the first fruits of the elect unto 
God. Now from this day they were to count 
seven sabbaths complete, and on the morrow 
after the seventh sabbath, which was the first 
day of the week again, and this Pentecost 
upon which we now are, then they were to 
have a new meat-offering, with meat-offerings 
and drink-offerings, &c. 

And on the selfsame day they were to pro- 
claim that that first day should be a holy con- 
vocation unto them: the which the apostles 
did, and grounded that their proclamation so 
on the resurrection of Jesus Christ, not on 
ceremonies, that at the same day they brought 
three thousand souls to God. 

Now, what another signal was here put upon 
the first day of the week ! — the day in which 
our Lord rose from the dead, assembled with 
his disciples, poured out so abundantly of the 
Spirit, and gathered, even by the first draught 
that his fishermen made by the Gospel, such a 
number of souls to God. 

Thus then they proclaimed and thus they ga- 
thered sinners on the first day they preached ; 
for though they had assembled together over 
and over with their Lord before therein, yet 
they began not jointly to preach until this first 
day of Pentecost. 

Now after this the apostles to the churches 
did never make mention of a seventh-day sab- 
bath. For as the wave-sheaf and the bread 
of first fruits were a figure of the Lord Jesus 
and the waving of his life from the dead, so 
that morrow after the sabbath on which the 
Jews waved their sheaf was a figure of that in 
which our Lord did rise ; consequently, when 
their morrow after the sabbath ceased, our 
morrow after that began, and so has continued 
a blessed morrow after their sabbath, as a holy 
sabbath to Christians from that time ever since. 



906 



BUNYAN'S COMPLETE WORKS. 



Fourthly. We come yet more close to the 
custom of churches — I mean, to the custom of 
the churches of the Gentiles — for as yet we 
have spoken but of the practice of the Church 
of God which was at Jerusalem ; only we will 
add, that the customs that were laudable and 
binding with the Church at Jerusalem were 
with reverence to be imitated by the churches 
of the Gentiles, for there was but one law of 
Christ for them both to worship by. 

Now, then, to come to the point — to wit, 
that it was the custom of the churches of the 
Gentiles on the first day of the week, but upon 
no other that we read of, to come together to 
perform divine worship to their Lord. 

Hence it is said, " And upon the first day of 
the week, when the disciples were come to- 
gether to break bread," &c. Acts xx. 7. This 
is a text that, as to matter of fact, cannot be 
contradicted by any, for the text saith plainly 
they did so ; the disciples then came together 
to break bread — the disciples among the Gen- 
tiles did so. 

Thus you see that the solemnizing of a first 
day to holy uses was not limited to, though 
first preached by, the Church that was at 
Jerusalem. The Church at Jerusalem was 
the mother Church, and not that at Kome, as 
some falsely imagine, for from this Church 
went out the law and the holy word of God to 
the Gentiles. Wherefore it must be supposed 
that this meeting of the Gentiles on the first 
day of the week to break bread came to them 
by holy traditions from the Church at Jerusa- 
lem, since they were the first that kept the 
first day as holy unto the Lord their God. 

And indeed they had the best advantage to 
do it, for they had their Lord at the head of 
them to back them to it by his presence and 
preaching thereon. 

But we will a little comment upon the text. 

" Upon the first day of the week." Thus 
you see the day is nominated, and so is kept 
alive among the churches ; for in that the day 
is nominated on which this religious exercise 
was performed it is to be supposed that the 
Holy Ghost would have it live and be taken 
notice of by the churches that succeed. 

It may also be nominated to show that both 
the Church at Jerusalem and those of the Gen- 
tiles did harmonize in their sabbath, jointly 
concluding to solemnize worship on one day ; 
and then again to show that they all had left 
the old sabbath to the unbelievers, and jointly 
chose to sanctify the day of the rising of their 
Lord to this work. 



" They came together to break bread— to par- 
take of the supper of the Lord." And what 
day so fit as the Lord's day for this? This 
was to be the work of that day — to wit, to 
solemnize that ordinance among themselves, 
adjoining other solemn worship thereto to fill 
up the day, as the following part of the verse 
shows. This day, therefore, was designed for 
this work — the whole day, for the next declares 
it. The first day of the week was set by them 
apart for this work. 

" Upon the first day ;" not upon a first, or 
upon one first day, or upon such a first day, 
for had he said so, we had had from thence 
not so strong an argument for our purpose ; 
but when he saith " upon the first day of the 
week " they did it, he insinuates it was their 
custom : (also upon one of these Paul, being 
among them, preached unto them, ready to 
depart on the morrow.) Upon the first day. 
What or which first day? — of this, or that, of 
the third or fourth week of the month ? No, 
but upon the first day, every first day, for so 
the text admits us to judge. 

"Upon the first day of the week, when the 
disciples were come together," supposes a cus- 
tom when or as they were wont to come to- 
gether to perform such service among them- 
selves to God : then Paul preached to them, &c. 

It is a text also that supposes an agreement 
among themselves as to this thing. They 
came together then to break bread ; they had 
appointed to do it then, for that then was the 
day of their Lord's resurrection, and that in 
which he himself congregated, after he revived, 
with the first Gospel Church, the Church at 
Jerusalem. 

Thus you see, breaking of bread was the 
work — the work that by general consent was 
agreed to be by the churches of the Gentiles 
performed upon the first day of the week. I 
say, by the churches, for I doubt not but that 
the practice here was also the practice of the 
rest of the Gentile churches, even as it had 
been before the practice of the Church at Je- 
rusalem. For this practice now did become 
universal, and so this text implies; for he 
speaks here universally of the practice of all 
disciples, as such, though he limits Paul's 
preaching to that Church with whom he at 
present personally was. Upon the first day of 
the week, " when the disciples were come to- 
gether to break bread," Paul, being at that 
time at Troas, preached to them on that day. 

Thus then you see how the Gentile churches 
did use to break bread, not on the old sabbath, 



QUESTIONS RELATIVE TO THE SEVENTH-DAY SABBATH. 



907 



but on the first day of the week. And I say 
they had it from the Church of Jerusalem, 
where the apostles were first seated and beheld 
the way of their Lord with their eyes. 

Now, I say, since we have so ample an ex- 
ample, not only of the Church at Jerusalem, 
but also of the churches of the Gentiles, for 
the keeping of the first day to the Lord, and 
that as countenanced by Christ and his apos- 
tles, we should not be afraid to tread in their 
steps, for their practice is the same with the 
law and commandment. 

But, fifthly. We will add to this another 
text: "Now, (saith Paul,) concerning the col- 
lection for the saints, as I have given order to 
the churches of Galatia, even so do ye. Upon 
the first day of the week let every one of you 
lay by him as God has prospered him, that 
there be no gatherings when I come." 

This text some have greatly sought to evade, 
counting the duty here on this day to be done 
a duty too inferior for the sanction of an old 
seventh-day sabbath, when yet to show mercy 
to an ass on the old sabbath was a work which 
our Lord no way condemns. 

But to pursue our design. We have a duty 
enjoined, and that of no inferior sort, if charity 
be indeed, as it is, the very bond of perfect- 
ness, and if without it all our doings, yea, and 
sufferings too, are not worth as much as a 
rush. 

We have here a duty, I say, that a seventh- 
day sabbath, when in force, was not too big for 
it to be performed in. 

The work now to be done was, as you see, 
to bestow their charity upon the poor, yea, to 
provide for time to come. And, I say, it must 
be collected upon the first day of the week. 
Upon the first day, not A first day, as signify- 
ing one or two, but upon the first day, even 
every first day, for so your ancient Bibles have 
it; also our later must be so understood, or 
else Paul had left them to whom he did write 
utterly at a loss. For if he intended not every 
first day, and yet did not specify a particular 
one, it could hardly even have been under- 
stood which first day he meant. But we need 
not stand upon this: this work was a work for 
A first day, for every first day of the week. 

Note again, that we have this duty here 
commanded and enforced by an apostolical 
order: "I have given order (saith Paul) for 
this ;" and his orders, as he saith in another 
place, " are the commandments of the Lord." 
You have it in the same epistle, chap. xiv. 
verse 37. 



Whence it follows that there was given, 
even by the apostles themselves, a holy re- 
spect to the first day of the week above all 
the days of the week, yea, of the year besides. 

Further, I find also by this text that this 
order is universal: "I have (saith he) given 
this order not only to you, but to the churches 
in Galatia;" consequently to all others that 
were concerned in this collection. 2 Cor. viii. 
and ix., &c. 

Now this, whatever others may think, puts 
yet more glory upon the first day of the week, 
for in that all the churches are commanded, as 
to make their collections, so to make them on 
this day, what is it but that this day, by 
reason of the sanction that Christ put upon it, 
was of virtue to sanctify the offering through 
and by Christ Jesus, as the altar and temple 
afore did sanctify the gift and gold that were 
offered on them. The proverb is, " The better 
day the better deed." And I believe that 
things done on the Lord's day are better done 
than on other days of the week, in his wor- 
ship. 

Objection. But yet, say some, here are no 
orders to keep this first day holy to the Lord. 

Answer 1. That is supplied for that by this 
very text this day is appointed, above all the 
days of the week, to do this holy duty in. 

2. You must understand that this order is 
additional, and now enjoined to fill up that 
which was begun, as to holy exercise of re- 
ligious worship, by the churches long before. 

3. The universality of the duty being en- 
joined to this day, supposes that this day 
was universally kept by the churches as holy 
already. 

4. And let him that scrupleth this show me, 
if he can, that God, by the mouth of his apos- 
tles, did ever command that all the churches 
should be confined to this or that duty on such 
a day, and yet put no sanction upon that day ; 
or that he has commanded that this work 
should be done on the first day of the week, 
and yet has reserved other church ordinances 
as a public solemnization of worship to him to 
be done of another day, as of a day more fit or 
more holy. 

5. If charity, if a general collection for the 
saints in the churches, is commanded on this 
day, and on no other day but this day, (for 
church collection is commanded on no other,) 
there must be a reason for it; and if that 
reason hath not respect to the sanction of the 
day, I know not why the duty should be so 
strictly confined to it. 



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6. But for this, the apostle now to give a 
particular command to the churches to sanc- 
tify that day as holy unto the Lord had been 
utterly superfluous ; for that they already, and 
that by the countenance of their Lord and his 
Church at Jerusalem, had done. 

Before now, I say, it was become a custom, 
as by what hath been said already is manifest; 
wherefore what need that their so solemn a 
practice be imposed again upon the brethren? 
An intimation now of a continued respect 
thereto, by the very naming of the day, is 
enough to keep the sanctity thereof on foot in 
the churches. How much more, then, when the 
Lord is still adding holy duty to holy duty, be 
performed upon that day. So, then, in that the 
apostle writes to the churches to do this holy 
duty on the first day of the week, he puts 
them in mind of the sanction of the day, and 
insinuates that he would still have them have 
a due respect thereto. 

Question. But is there yet another reason 
why this holy duty should in special, as it is, 
be commanded to be performed on the first 
day of the week? 

Answer. Yes; for that now the churches 
were come together in their respective places, 
the better to agree about collections and to 
gather them. You know church worship is a 
duty so long as we are in the world, and so 
long also is this of making collections for the 
saints. And forasmuch as the apostle speaks 
here, as I have hinted afore, of a church col- 
lection, when is it more fit to be done than 
when the Church is come together upon the 
first day of the week to worship God? 

2. This part of worship is most comely to 
be done upon the first day of the week, and 
that at the close of that day's work ; for there- 
by the Church shows not only her thankful- 
ness to God for a sabbath day's mercy, but 
also returneth him, by giving to the poor, 
that sacrifice for their benefit that is most 
behooveful to make manifest their professed 
subjection to Christ. Pro v. xix. 17; 2 Cor. ix. 

It is therefore necessary that this work be 
done on the first day of the week for a comely 
close of the worship that we perform to the 
Lord our God on that day. 

3. On the first day of the week, when the 
Church is performing of holy worship unto 
God, then that of collection for the saints is 
most meet to be performed, because then, in 
all likelihood, our hearts will be most warm 
with the divine presence, consequently most 
open and free to contribute to the necessity 



of the saints. You know that a man when 
his heart is open is taken with some excellent 
thing; then, if at all, it is most free lo do 
something for the promotion thereof. 

Why ? Waiting upon God in the way of 
his appointments opens and makes free the 
heart to the poor ; and because the first day 
of the week was it in which now such solemn 
service to him was done, therefore also the 
apostle commanded that upon the same day 
also, as on a day most fit, this duty of collect- 
ing for the poor should be done : " For the 
Lord loves a cheerful giver." 2 Cor. ix. 6, 7. 

Wherefore the apostle by this takes the 
churches as it were at the advantage, and, 
as we might say, while the iron is hot, to the 
intent he might, what in him lay, make their 
collections not sparing nor of a grudging 
mind, but to flow from cheerfulness. And 
the first day of the week, though its institu- 
tion was set aside, doth most naturally tend to 
this, because it is the day, the only day, in 
which we received such blessings from God. 
Acts iii. 26. 

This is the day on which at first it rained 
manna all day long from heaven upon the 
New Testament Church, and so continues to 
do to this day. Oh the resurrection of Christ, 
which was on this day, and the riches that we 
receive thereby, though it should be, and is, I 
hope, thought on every day, yet when the first 
day of the week is fully come ! Then to-day ! 
this day ! This is the day to be warmed ; this 
day he was begotten from the dead. The 
thought of this will do much with an honest 
mind. This is the day, I say, that the first 
saints did find, and that after saints do find, 
the blessings of God come down upon them ; 
and therefore this is the day here commanded 
to be set apart for holy duties. 

And although what I have said may be but 
little set by of some, yet for a closing word as 
to this, I do think could but half so much be 
produced (as for the day Christ rose from the 
dead) quite down for the sanction of a seventh- 
day sabbath in the churches of the Gentiles, it 
would much sway with me. But the truth is, 
neither doth the Apostle Paul nor any of his 
fellows so much as once speak one word to 
the churches that shows the least regard, as to 
conscience to God, of a seventh-day sabbath 
more. No, the first day, the first day, the 
first day, is now all the cry in the churches by 
the apostles for the performing church wor- 
ship unto God. Christ began it on that day ; 
then the Holy Ghost seconded it on that day ; 



QUESTIONS RELATIVE TO THE SEVENTH-DAY SABBATH. 



909 



then the churches practised it on that day; 
and, to conclude, the apostle, by the com- 
mand now under consideration, continues the 
sanction of that day to the churches to the end 
of the world. 

But as to the old seventh-day sabbath, as 
hath been said afore in this treatise, Paul, 
who is the apostle of the Gentiles, has so 
taken away that whole ministration in the 
bowels of which it is, yea, and has so stript it 
of its Old Testament grandeur, both by terms 
and argumeuts, that it is strange to me it 
should by any be still kept up in the churches, 
especially since the same apostle, and that at 
the same time, has put a better ministration 
in its place. 

But when the consciences of good men are 
captivated with an error, none can stop them 
from a prosecution thereof as if it were itself 
of the best of truths. 

Objection. But Paul preached frequently on 
the old sabbath, and that after the resurrec- 
tion of Christ. 

Answer. To the unbelieving Jews and their 
proselytes I grant he did. But we read not 
that he did it to any New Testament Church 
on that day, nor did he celebrate the insti- 
tuted worship of Christ in the churches on 
that day. For Paul, who had before cast out 
the ministration of death, as that which had 
no glory, would not now take thereof any part 
for New Testament instituted worship ; for he 
knew that that would veil the heart and blind 
the mind from that which yet instituted wor- 
ship was ordained to discover. 

He preached, then, on the seventh-day sab- 
bath, of a divine and crafty love, to the salva- 
tion of the unbelieving J ews. 

I say, he preached now on that day to them 
and their proselytes, because that day was 
theirs by their estimation : he did it, I say, of 
great love to their souls, that, if possible, he 
might save some of them. 

Wherefore, if you observe you shall still 
find that where it is said that he preached on 
that day, it was to that people, not to the 
churches of Christ. 

Thus, though he had put away the sanction 
of that -day as to himself, and had left the 
Christians that were weak to their liberty as 
to conscience to it, yet he takes occasion upon 
it to preach, to the Jews that still were wedded 
to it, the faith, that they might be saved by 
grace. 

Paul did also many other things that were 
Jewish and ceremonial, for which he had, as 



then, no conscience at all as to any sanction 
that he believed was in them — 

As his circumcising of Timothy ; 

His shaving of his head ; 

His submitting to Jewish purifications ; 

His acknowledging of himself a Pharisee ; 

His implicit owning of Ananias for high 
priest after Christ was risen from the dead. 

He tells us also, "that to the Jew he be- 
came as a Jew, that he might save the Jew. 
And without law to them that were without 
law," that also he might gain them. Yea, he 
became, as he saith, " all things to all men, that 
he might gain the more." 

But these things, as I said, he did not of 
conscience to the things, for he knew that 
their sanction was gone ; nor would he suffer 
them to be imposed upon the churches directly 
or indirectly ; no, not by Peter himself. 

Were I in Turkey with a Church of Jesus 
Christ, I would keep the first day of the week 
to God and for the edification of his people, 
and would also preach the word to the infidels 
on their sabbath day, which is our Friday; 
and be glad too if I might have such oppor- 
tunity to try to persuade them to a love of 
their own salvation. 

Objection. But if the seventh-day sabbath is, 
as you say, to be laid aside by the churches of 
the Gentiles, why doth Christ say to his, " Pray 
that your flight be not in the winter nor on the 
sabbath day ?" for, say some, by this saying it 
appears that the old seventh-day sabbath, as 
you have called it, will, as to the sanction of 
it, abide in force after Christ is ascended into 
heaven. 

Answer. I say first, these words were spoken 
to the Jewish Christians, not to the Gentile 
churches ; and the reason of this first hint you 
will see clearly afterwards. 

The Jews had several sabbaths, as their 
seventh-day sabbath, their monthly sabbath, 
their sabbath of years, and their jubilee. Now 
if he means their ordinary sabbaths, or that 
called the seventh-day sabbath, why doth he 
join the winter thereto ? for in that he joineth 
the winter with that sabbath that he exhorteth 
them to pray their flight might not be in, it 
should seem he meaneth rather their sabbath 
of years, or their jubilee, which did better 
answer one to another than one day and a 
winter could. 

And I say again, that Christ should suppose 
that their flight should or might last some con- 
siderable part of a winter, and yet that then 
they should have their rest on those seventh- 



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day sabbaths, is a little beside my reason, if it 
be considered again that the Gentiles, before 
whom they were then to fly, were enemies to, 
their sabbath, and consequently would take 
opportunity at their sabbaths to afflict them so 
much the more. Wherefore I w T ould that they 
who plead for a continuation of the seventh- 
day sabbath from this text would both better 
consider it and the incoherence that seems to 
be betwixt such a sabbath and a winter. 

But again, were it granted that it is the 
seventh-day sabbath that Christ here intendeth, 
yet since, as we have proved, the sanction be- 
fore this was taken away — I mean, before this 
flight should be — he did not press them to pray 
thus because by any law of Heaven they 
should then be commanded to keep it holy, 
but because some would, through their weak- 
ness, have conscience of it till then. And 
such would, if their flight should happen 
thereon, be as much grieved and perplexed as 
if it yet stood obligatory to them by a law. 

This seems to have some truth in it, because 
among the Jews that believed there continued 
a long time many that were wedded yet to the 
law, to the ceremonial part thereof, and were 
not so clearly evangelized as the churches of 
the Gentiles were. "Thou seest, brother, 
(said James to Paul,) how many thousands of 
the Jews there are that believe, and they are 
all zealous of the law." 

Of these, and such weak, unbelieving Jews, 
perhaps Christ speaks when he gives this ex- 
hortation to them to pray thus, whose con- 
sciences he knew would be weak, and, being 
so, would bind when they were entangled with 
an error as fast as if they were bound by a law 
indeed. 

Again, though the seventh-day sabbath and 
ceremonies lost their sanction at the resurrec- 
tion of Christ, yet they retained some kind of 
being in the Church of the Jews until the des- 
olation spoken of by Daniel should be. 

Hence it is said that then the oblation and 
sacrifices shall cease. And hence it is that 
Jerusalem and the temple are still called the 
holy place, even until this flight should be. 

Now if Jerusalem and the temple are still 
called holy, even after the body and substance 
of which they were shadows was come, then 
no marvel though some to that day who be- 
lieved were entangled therewith, &c. For it 
may very well be supposed that all conscience 
of them would not be quite taken away until 
all reason for that conscience should be taken 
away also. But when Jerusalem and the tem- 



ple, and the Jews' worship by the Gentiles was 
quite extinct by ruins, then in reason that con- 
science did cease. And it seems, by some 
texts, that all conscience to them was not 
taken away till then. 

Question. But what kind of being had the 
seventh-day sabbath and other Jewish rites 
and ceremonies that by Christ's resurrection 
was taken away ? 

Answer. These things had a virtual and a 
nominal being. As to their virtual being, 
that died that day Christ did rise from the 
dead, they being crucified with him on the 
cross. 

But now, when the virtual being was gone, 
they still with the weak retained their name 
(among many of the Jews that believed) until 
the abomination that maketh desolate stood in 
the holy place ; for in Paul's time they were, 
as to that, but ready to vanish away. 

Now, I say, they still retaining their nominal 
grandeur, though not by virtue of a law, they 
could not, till time and dispensation came, be 
swept out of the way. We will make out what 
hath been said as to this by a familiar simili- 
tude: 

There is a lord or great man dies; now, 
being dead, he has lost his virtual life. He 
has now no relation to a wife, to children, 
virtually, yet his name still abides, and that in 
that family to which otherwise he is dead. 
Wherefore they embalm him, and also keep 
him above ground for many days ; yea, he is 
still reverenced by those of the family, and 
that in several respects, nor doth any thing 
but time and dispensation wear this name 
away. 

Thus, then, the Old Testament signs and 
shadows went off the stage in the Church of 
Christ among the Jews. They lost their virtue 
and signification when Christ nailed them to 
his cross. But as to their name and the gran- 
deur that attended that, it continued with many 
that were weak, and vanished not but when 
the abomination that made them desolate came. 

The sum then and conclusion of the matter 
is this : The seventh-day sabbath lost its glory 
when that ministration in which it was was lost, 
but yet the name thereof might abide a long- 
time with the Jewish legal Christians, and so 
might become obligatory still, though not by 
the law, to their conscience, even as circum- 
cision and other ceremonies did ; and to them 
it would be as grievous to fly on that day as if 
by law it was still in force. 

For I say, to a weak conscience that law 



QUESTIONS RELATIVE TO THE SEVENTH-DAY SABBATH. 



911 



which has lost its life may yet, through their 
ignorance, be as binding as if it stood still 
upon the authority of God. 

Things, then, become obligatory these two 
ways : 

1 By an institution of God. 

2. By the overruling power of man's misin- 
formed conscience. And although by virtue 
of an institution divine worship is acceptable 
to God by Christ, yet conscience will make 
that a man shall have but little ease if such 
rules and dictates as it imposes be not observed 
by him. 

This is my answer upon a supposition that 
the seventh-day sabbath is in this text in- 
tended ; and the answer, I think, stands firm 
and good. 

Also there remains, notwithstanding this ob- 
jection, no divine sanction in or upon the old 
seventh-day sabbath. 

Some indeed will urge that Christ here meant 
the first day of the week, which here he puts 
under the term of sabbath. But this is foreign 
to me, so I waive it till I receive more satis- 
faction in the thing. 

Question. But if indeed the first day of the 
week be the new Christian sabbath, why is 
there no more spoken of its institution in the 
Testament of Christ ? 

Answer. No more ! What need is there of 
more than enough ? Yea, there is a great deal 
found in the Testament of the Lord Jesus to 
prove its authority divine : 

1. For we have showed from sundry Scrip- 
tures that from the very day our Lord did rise 
from the dead, the Church at Jerusalem, in 
which the twelve apostles were, did meet to- 
gether on that day, and had the Lord himself 
for their preacher, while they were auditors ; 
and thus the day began. 

2. We have showed that the Holy Ghost, 
the third person in the Trinity, did second this 
of Christ in coming down from heaven upon 
this day to manage the apostles in their preach- 
ing; and in that very day so managed them 
in that work that by this help they then did 
bring three thousand souls to God. 

3. We have showed also that after this the 
Gentile churches did solemnize this day for 
holy worship, and that they had from Paul 
both countenance and order so to do. 

And now I will add that more need not be 
spoken, for the practice of the first Church, 
with their Lord at the head of them to 
manage them in that practice, is as good as 
many commands. What, then, shall we say 



when we see a first practice turned into holy 
custom ? 

I say, moreover, that though a seventh-day 
sabbath is not natural to man as man, yet our 
Christian holy day is natural to us as saints if 
our consciences are not clogged before with 
some old fables or Jewish customs. 

But if an old religion shall get footing and 
rooting in us, though- the grounds thereof be 
vanished away, yet the man concerned will be 
hard put to it, should he be saved, to get clear 
of his clouds and devote himself to that ser- 
vice of God which is of his own prescribing. 

Luther himself, though he saw many things 
were without ground which he had received 
for truth, had yet work hard enough, as him- 
self intimates, to get his conscience clear from 
all those roots and strings of inbred error. 

But, I say, to an untainted and well-bred 
Christian we have good measure, shaken to- 
gether and running over, for our Christian 
Lord's day. And I say again, that the first day 
of the week and the spirit of such a Christian 
suit one another, as nature suiteth nature ; for 
there is, as it were, a natural instinct in Chris- 
tians, as such, when they understand what in 
a first day was brought forth, to fall in there- 
with to keep it holy to their Lord. 

1. The first day of the week! Why it was 
the day of our life. After two days he will re- 
ceive us, and in the third day we shall live in 
his sight. After fovo days. There is the Jews' 
preparation and seventh-day sabbath quite passed 
over ; and in the third day — that is, the first day 
of the week, which is the day our Lord did 
rise from the dead — we began to live by him 
in the sight of God. 

2. The first day of the week ! That is the 
day in which, as I hinted before, our Lord was 
wont to preach to his disciples after he rose 
from the dead ; in which also he did use to 
show them his hands and his feet, to the end 
they might be confirmed in the truth of his 
victory over death and the grave for them ; the 
day in which he made himself known to them 
in breaking bread; the day in which he so 
plentifully poured out the Holy Ghost upon 
them ; the day in which the Church, both at 
Jerusalem and those of the Gentiles, did use to 
perform to God divine worship ; all which has 
before been sufficiently proved. And shall we 
not imitate our Lord, nor the Church that was 
immediately actuated by him in this, and the 
churches their fellows ? Shall, I say, the Lord 
Jesus do all this in his Church, and they to- 
gether with him; shall the churches of the 



912 



BUNYAN'S COMPLETE WORKS. 



Gentiles also fall in with their Lord and with 
their mother at Jerusalem herein ; and again, 
shall all this be so punctually committed to 
sacred story, with the day in which these 
things were done, under denomination over 
and over, saying, These things were done on 
the first day, on the first day of the week, while 
all other days are, as to name, buried in ever- 
lasting oblivion, — and shall we not take that 
notice thereof as to follow the Lord Jesus and 
the churches herein ? stupidity ! 

3. This day of the week ! They that make 
but observation of what the Lord did of old to 
many sinners and with his churches on this 
day must need conclude that in this day the 
treasures of heaven were broken up and the 
richest things therein communicated to his 
Church. Shall the children of this world be, 
as to this also, wiser in their generation than 
the children of light, and former saints, uj>on 
whose shoulders we pretend to stand, go be- 
yond us here also ? 

Jacob could, by observation, gather that the 
place where he lay down to sleep was no other 
but the house of God and the very gate of 
heaven. 

Laban could gather by observation that the 
Lord blessed him for Jacob's sake. 

David could gather by what he met with 
upon Mount Moriah that that was the place 
where God would have the temple builded: 
therefore he sacrificed there. 

Ruth was to mark the place where Boaz lay 
down to sleep ; and shall not Christians also 
mark the day in which our Lord " rose from 
the dead?" 

I say, shall we not mark it when so many 
memorable things were done on it for, and to, 
and in the churches of God! Let saints be 
ashamed to think that such a day should be 
looked over or counted common (when tempted 
to it by Satan) when kept to religious service 
of old, and when beautified with so many di- 
vine characters of sanctity as we have proved 
by Christ, his Church, the Holy Ghost, and 
the command of apostolical authority it 
was. 

But why, I say, is this day, on which our 
Lord rose from the dead, nominated as it is ? 
Why was it not sufficient to say, "He rose 
again," or, He rose again the third day, with- 
out a specification of the very name of the 
day? For, as we said afore, Christ appeared 
to his disciples after his resurrection on other 
days also, yea, and thereon did miracles too. 
Why, then, did not these days live ? why was 



their name, for all that, blotted out, and this 
day only kept alive in the churches ? 

The day on which Christ was born of a vir- 
gin, the day of his circumcision, the day of 
his baptism and transfiguration, are not, by 
their names, committed by the Holy Ghost to 
Holy Writ to be kept alive in the word, nor 
yet such days in which he did many great and 
wonderful things. But this day, this day, is 
still nominated — the first day of the week is 
the day. I say, why are things thus left with 
us but because we, as saints of old, should 
gather and separate what is of divine author- 
ity from the rest ? For in that this day is so 
often nominated while all other days lie dead 
in their grave, it is as much as if God should 
say, Remember the first day of the week to 
keep it holy to the Lord your God. 

And, set this aside, I know not what reason 
can be rendered or what prophecy should be 
fulfilled by the bare naming of the day. 

When God of old did sanctify for the use of 
his Church a day, as he did many, he always 
called them either by the name of the day of 
the month or of the week, or by some other 
signal by which they might be certainly known. 
Why should it not then be concluded that for 
this reason the first day of the week is thus 
often nominated by the Holy Ghost in the 
Testament of Christ? 

Moreover, he that takes away the first day 
as to his service, leaves us now no day as 
sanctified of God for his solemn worship to be 
by his churches performed in. As for the 
seventh-day sabbath, that, as we see, is gone 
to its grave with the signs and shadows of the 
Old Testamant ; yea, and has such a dash left 
upon it by apostolical authority that it is 
enough to make a Christian fly from it for 
ever. 2 Cor. iii. 

Now, I say, since that is removed by God, if 
we should suffer the first day also to be taken 
away by man, what day that has a divine 
stamp upon it would be left for us to worship 
God in? 

Alas ! the first day of the week is the Chris- 
tian's market-day — that which they so solemnly 
trade in for soul-provision for all the week fol- 
lowing. This is the day that they gather 
manna in. To be sure, the seventh-day sab- 
bath is not that, for of old the people of God 
could never find manna on that day. " On the 
seventh day," said Moses, " which is the sab- 
bath, in it there shall be none." 

Any day of the week manna could be 
found, but on that day it was not to be found 



QUESTIONS RELATIVE TO THE SEVENTH-DAY SABBATH. 9 13 



upon the face of the ground. But now our 
first day is the manna-day, the only day that 
the churches of the New Testament, even of 
old, did gather manna in. But more of this 
anon. 

Nor will it out of mind but that it is a very 
high piece of ingratitude and of uncomely be- 
haviour to deny the Son of God his day, the 
Lord's day, the day that he has made; and, as 
we have showed already, this first day of the 
week is it ; yea, and a great piece of unman- 
nerliness is it too for any, notwithstanding the 
old seventh day is so degraded as it is, to at- 
tempt to impose it on the Son of God — to im- 
pose a day upon him which yet Paul denies to 
be a branch of the ministration of the Spirit 
and of righteousness. Yea, to impose a part 
of that ministration which he says plainly was 
to be done away, for that a better ministra- 
tion stript it of its glory, is a high attempt 
indeed. 

Yet again the apostle smites the teachers of 
the law upon the mouth, saying, " They un- 
derstand neither what they say nor whereof 
they affirm." 

The seventh-day sabbath was indeed God's 
rest from the works of creation ; but yet the 
rest that he found in what the first day of the 
week did produce, for Christ was born from 
the dead in it, more pleased him than did all 
the seventh days that ever the world brought 
forth ; wherefore, as I said before, it cannot be 
but the well-bred Christian must set apart this 
day for solemn worship to God and to sanctify 
his name therein. 

Must the Church of old be bound to remem- 
ber that night in which they did come out of 
Egypt ; must Jephthah's daughter have four 
days for the virgins of Israel yearly to lament 
her hard case in ; yea, must two days be kept 
by the Church of old yearly for their being 
delivered from Hainan's fury; and must not 
one to the world's end be kept by the saints 
for the Son of God their Redeemer, for all he 
has delivered them from a worse than Pha- 
raoh or Haman, even from the devil, and death, 
and sin, and hell? O stupidity! 

A day ! say some — God forbid but he 
should have a day! But what day? Oh, the 
old day comprised within the bounds and 
bowels of the ministration of death. 

And is this the love that thou hast to thy 
Eedeemer, to keep that day to him for all the 
service that he hath done for thee, which has 
a natural tendency in it to draw thee off 
from the consideration of the works of thy 
58 



redemption to the creation of the world ? 
stupidity ! 

But why must he be imposed upon? Has 
he chosen that day ? did he finish his work 
thereon ? Is there, in all the New Testament 
of our Lord, from the day he rose from the 
dead to the end of his holy book, one syllable 
that signifies in the least the tenth part of 
such a thing? Where is the Scripture that 
saith that this Lord of the sabbath com- 
manded his Church, from that time, to do 
any part of church service thereon? Where 
do we find the churches to gather together 
thereon ? 

But why the seventh day? What is it, 
take but the shadow thereof away? Or what 
shadow now is left in it since its institution as 
to divine service is taken long since from it ? 

Is there any thing in the works that were 
done in that day more than shadow, or that in 
the least tends otherwise to put us in mind of 
Christ? and, he being come, what need have 
we of that shadow? And I say again, since 
that day was to be observed by a ceremonial 
method, and no way else, as we find, and 
since ceremonies are ceased, what way by 
divine appointment is there left to keep that 
old sabbath by Christians in ? 

If they say, Ceremonies are ceased, by the 
same argument so is the sanction of the day 
in which they were to be performed. I would 
gladly see the place, if it is to be found, where 
it is said that day retains its sanction which 
yet has lost that method of service which was 
of God appointed for the performance of wor- 
ship to him thereon. 

W T hen Canaan worship fell the sanction of 
Canaan fell. When temple worship, and altar 
worship, and the sacrifices of the Levitical 
priesthood fell, down also came the things 
themselves. Likewise so when the service 
or shadow and ceremonies of the seventh- 
day sabbath fell, the seventh-day sabbath fell 
likewise. 

On the seventh-day sabbath, as I told you, 
manna was not to be found. But why? For 
that day was of Moses and of the ministration 
of death. But manna was not of him. 
" Moses," says Christ, " gave you not that 
bread from heaven." Moses, as was said, 
gave that sabbath in tables of stone, and God 
gave that manna from heaven. Christ nor 
his Father gives grace by the law, no not by 
that law in which is contained the old seventh- 
day sabbath itself. 

The law is not of faith ; why then should 



914 



BUNYAN'S COMPLETE WORKS. 



grace be by Christians expected by observa- 
tion of the law? The law, even the law writ- 
ten and engraven in stones, enjoins perfect 
obedience thereto on pain of the curse of God. 
Nor can that part of it now under considera- 
tion, according as is required, be fulfilled by 
any man was the ceremony thereto belonging- 
allowed to be laid aside. Never man yet did 
keep it perfectly, except he whose name is 
Jesus Christ; in him, therefore, we have 
kept it, and by him are set free from that law 
and brought under the ministration of the 
Spirit. 

But why should we be bound to seek manna 
on that day on which God says " none shall 
be found ?" 

Perhaps it will be said that the sanction of 
that day would not admit that manna should 
be gathered on it. 

But that was not all, for on that day there 
was none to be found. And might I choose, I 
had rather sanctify that day to God on which 
I might gather this bread of God all day long 
than set my mind at all upon that in which no 
such bread was to be had. 

The Lord's day, as was said, is to Christians 
the principal manna-day. 

On this day, even on it, manna in the morn- 
ing very early gathered was, by the disciples 
of our Lord, as newly springing out of the 
ground. The true bread of God, the sheaf of 
first fruits, which is Christ from the dead, was 
ordained to be waved before the Lord on the 
morrow after the sabbath, the day on which 
" our Lord ceased from his own work, as God 
did from his." 

Now, therefore, the disciples found their 
green ears of corn indeed. Now they read 
life, both in and out of the sepulchre in 
which the Lord was laid. Now they could 
not come together, nor speak to one another, 
but either their Lord was with them or they 
had heart-inflaming tidings from him. Now 
cries one and says, The Lord is risen; and 
then another and says, He hath appeared to 
such and such. 

Now come tidings to the eleven that their 
women were early at the sepulchre, where 
they had a vision of angels that told them 
their Lord was risen : then comes another, 
and says, The Lord is risen indeed. Two 
also come from Emmaus and cry, We have 
seen the Lord; and by and by, while they 
were speaking, their Lord showed himself in 
the midst of them. 

Now he calls to their mind some of the 



eminent passages of his life, and eats and 
drinks in their presence, and opens the Scrip- 
tures to them; yea, and opens their under- 
standing too, that their hearing might not be 
unprofitable to them; all which continued 
from early in the morning till late at night. 
Oh what a manna-day was this to the Church ! 
And more than all this you will find, if 
you read but the four evangelists upon this 
subject. 

Thus began the day after the sabbath, and 
thus it has continued through all ages to this 
very day. Never did the seventh-day sabbath 
yield manna to Christians. A new world was 
now begun with the poor Church of God, for 
so said the Lord of the sabbath, " Behold I 
make all things new." A new covenant! and 
why not then a new resting-day to the Church, 
or why must the old sabbath be joined to this 
new ministration ? Let him that can show a 
reason for it. 

Christians, if I have not been so large upon 
things as some might expect, know that my 
brevity on this subject is from consideration 
that much needs not be spoken thereto, and 
because I may have occasion to write a Second 
Part. 

Christians, beware of being entangled with 
Old Testament ministrations, lest by one you 
be brought into many inconveniences. 

I have observed that though the Jewish rites 
have lost their sanction, yet some that are weak 
in judgment do bring themselves into bondage 
by them. Yea, so high have some been car- 
ried as to a pretended conscience to these that 
they have at last proceeded to circumcision, to 
many wives, and the observation of many bad 
things besides. 

Yea, I have talked with some pretending to 
Christianity who have said, and affirmed as 
well as they could, that the Jewish sacrifices 
must up again. 

But do you give no heed to these Jewish 
fables "that turn from the truth." Do you, I 
say, that love the Lord Jesus keep close to his 
Testament, his word, his Gospel, and observe 
his holy day. 

And this caution in conclusion I would give 
to put a stop to this Jewish ceremony : to wit, 
that a seventh-day sabbath, pursued according 
to its imposition by law, (and I know not that 
it is imposed by the apostles,) leads to blood 
and stoning to death those that do but gather 
sticks thereon — a thing which no way becomes 
the Gospel, that ministration of the Spirit and 
of righteousness, nor yet the professors thereof. 



QUESTIONS RELATIVE TO THE SEVENTH-DAY SABBATH. 91 5 



Nor can it with fairness be said that that 
sabbath day remains, though the law thereof 
is repealed, for confident I am that there is no 
more ground to make such a conclusion than 
there is to say that circumcision is still of 
force, though the law for cutting off the uncir- 
cumcised is by the Gospel made null and 
void. 

I told you also in the epistle that if the fifth 
commandment was the first that was with 
promise, then it follows that the fourth, or that 
seventh-day sabbath, had no promise entailed 
to it ; whence it follows that where you read in 
the prophet of a promise annexed to a sab- 
bath, it is best to understand it of our Gospel 
sabbath. 

Now, if it be asked, What promise is en- 
tailed to our first-day sabbath ? I answer, the 
biggest of promises. For — 

First. The resurrection of Christ was tied by 
promise to this day, and to none other. He 
rose the third day after his death, and that was 
the first day of the week, according to what 
w T as forepromised in the Scriptures. 

Second. That we should live before God by 
him is a promise to be fulfilled on this day : 
" After two days he will revive us, and in the 
third day we shall live in his sight/' Hos. vi. 
2. See also Isa. xxvi. 19, and compare them 
again with 1 Cor. xv. 4. 

Third. The great promise of the New Testa- 
ment — to wit, the pouring out of the Spirit — 
fixeth upon these days, and so he began in the 
most wonderful effusion of it upon Pentecost, 
which was the first day of the week, that the 
Scriptures might be fulfilled. 

Nor could these three promises be fulfilled 
upon any other days, for that the Scripture 
had fixed them to the first day of the week. 

I am of opinion that these things, though 
but briefly touched upon, cannot be fairly ob- 
jected against, however they may be disrel- 
ished by some. 

Nor can I believe that any part of our relig- 
ion, as we are Christians, stands in not kind- 
ling of fires and not seething of victuals, or in 
binding of men not to stir out of those places 
on the seventh day in which, at the dawning 
thereof, they were found ; and yet these are or- 
dinances belonging to that seventh-day sab- 
bath. 

Certainly it must needs be an error to im- 
pose these things by divine authority upon 
New Testament believers, our w T orship stand- 
ing now in things more weighty, spiritual, and 
heavenly. 



Nor can it be proved, as I have hinted be- 
fore, that this day was or is to be imposed 
without those ordinances, with others in other 
places mentioned and adjoined, for the sanc- 
tion of that day, they being made necessary 
parts of that worship that was to be performed 
thereon. 

I have charity for those that abuse them- 
selves and their Lord by their preposterous 
zeal and affection for the continuing of this 
day in the churches; for I conclude that if 
they did either believe or think of the incoher- 
ence that this day with its rites and ceremonies 
has with the ministration of the Spirit, our 
New Testament ministration, they would not 
so stand in their own light as they do, nor so 
stiffly plead for a place for it in the churches 
of the Gentiles. But, as Paul insinuates in 
other cases, there is an aptness in men to be 
under the law because they do not hear it. 

Nor will it out of my mind but if the 
seventh-day sabbath was by divine authority, 
and to be kept holy by the churches of the 
Gentiles, it should not have so remained among 
the Jews, Christ's deadliest enemies, and been 
kept so much hid from the believers, his best 
friends. For who has retained the pretended 
sanction of that day from Christ's time quite 
down in the world but the Jews and a few 
Jewish Gentiles? (I will except some.) But, 
I say, since a sabbath is that without which 
the great worship of God under the Gospel 
cannot be well performed, how can it be 
thought that it should, as to the knowledge of 
it, be confined to so blasphemous a generation 
as the Jews, with whom that worship is not ? 

I will rather conclude that those Gentile 
professors that adhere thereto are Jewified, 
legalized, and so far gone back from the au- 
thority of God, who from such bondages has 
set his churches free. 

I do at this time but hint upon things, re- 
serving a fuller argument upon them for a time 
and place more fit; where and when I may 
perhaps also show some other wild notions of 
those that so stiffly cleave to this. 

Meantime, I entreat those who are captivated 
w T ith this opinion not to take it ill at my hand 
that I thus freely speak my mind. I entreat 
them also to peruse my book without preju- 
dice to my person. The truth is, one thing 
that has moved me to this work is the shame 
that has covered the face of my soul when I 
have thought of the fictions and fancies that 
are growing among professors, and when I see 
each fiction turn itself to a faction, to the loss 



916 



BUNYAN'S COMPLETE WORKS. 



of that good spirit of love and that oneness 
that formerly was with good men. 

I doubt not but some unto whom this book 
may come have had seal from God that the 
first day of the week is to be sanctified by the 
Church to Jesus Christ; not only from his 
testimony, which is and should be the ground 
of our practice, but also for that the first con- 
viction that the Holy Ghost made upon their 
consciences to make them known that they 
were sinners began with them for breaking 
this sabbath day; which day, by that same 



Spirit was told them, was that now called the 
first day, and not the day before, (and the 
Holy Ghost doth not use to begin this work 
with a lie;) which first conviction the Spirit 
has followed so close, with other things tend- 
ing to complete the same work, that the soul 
from so good a beginning could not rest until 
it found rest in Christ. Let this, then, to such 
be a second token that the Lord's day is by 
them to be kept in commemoration of their 
Lord and his resurrection, and of what he did 
on this day for their salvation. Amen. 



MR. BUNYAN'S LAST SERMON. 

PREACHED JULY, 1688. 



Which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. — John i. 3. 



The words have a dependence on what goes 
before, and therefore I must direct you to them 
for the right understanding of it. You have 
it thus: "He came to his own, but his own re- 
ceived him not ; but as many as believed on 
him, to them gave he power to become the 
sons of God, even to them which believe on 
his name ; which were born not of blood, nor 
of the will of the flesh, but of God." In the 
words before you have two things : 

First. Some of his own rejecting him when 
he offered himself to them. 

Secondly. Others of his own receiving him 
and making him welcome; those that reject 
him he also passes by, but those that receive 
him, he gives them power to become the sons 
of God. Now, lest any one should look upon 
it as a good luck or fortune, says he, " They 
were born not of blood, nor of the will of the 
flesh, nor of the will of man, but of God." 
They that did not receive him, they were only 
born of flesh and blood, but those that receive 
him, they have God to their Father, they re- 
ceive the doctrine of Christ with a vehement 
desire. 

First. I'll show you what he means by 
blood. They that believe are born to it as an 
heir is to an inheritance; they are born of 
God, not of flesh, nor of the will of man, but 
of God ; not of blood — that is, not by genera- 
tion — not born to the kingdom of heaven by 
the flesh ; not because I am the son of a godly 
man or woman — that is meant by blood. He 
has made of one blood all nations, but when 
he says here, "Not of blood," he rejects all 
carnal privileges they did boast of. They 
boasted they were Abraham's seed. No, no, 
says he, it is not of blood; think not to say 
you have Abraham to your father; you must 



be born of God if you go to the kingdom of 
heaven. 

Secondly. "Nor of the will of the flesh." 
What must we understand by that? 

First. It is taken for those vehement incli- 
nations that are in man to all manner of 
looseness; fulfilling the desires of the flesh — 
that must be understood here. Men are not 
made the children of God by fulfilling their 
lustful desires ; it must be understood here in 
the best sense; there is not only in carnal men 
a will to be vile, but there is in them a will to 
be saved also, a will to go to heaven also. But 
this it will not do ; it will not privilege a man 
in the things of the kingdom of God ; natural 
desires after the things of another world, they 
are not an argument to prove a man shall go 
to heaven whenever he dies. I am not a free- 
wilier, I do abhor it; yet there is not the 
wickedest man but he desires some time or 
other to be saved ; he will read some time or 
other, or it may be pray ; but this will not do : 
" It is not in him that wills, nor in him that 
runs, but in God that showeth mercy;" there 
is willing and running, and yet to no purpose. 
Rom. ix. 16. "Israel, which followed after 
the law of righteousness, have not obtained 
it." Here I do not understand as if the apos- 
tle had denied a virtuous course of life to be 
the way to heaven, but that a man without 
grace, though he have natural gifts, yet he 
shall not obtain privilege to go to heaven and 
be the son of God. Though a man without 
grace may have a will to be saved, yet he can- 
not have that will God's way. Nature, it can- 
not know any thing but the things of nature ; 
the things of God knows no man, but by the 
Spirit of God ; unless the Spirit of God be in 
you, it will leave you on this side the gates of 

917 



918 



BUNYAN'S COMPLETE WORKS. 



heaven : " Not of blood, nor of the will of the 
flesh, nor of the will of man, but of God." It 
may be some may have a will, a desire that 
Ishmael may be saved ; know this, it will not 
save thy child. If it was our will I would 
have you all go to heaven. How many are 
there in the world that pray for their chil- 
dren, and cry for them and ready to die, and 
this will not do ! God's will is the rule of all ; 
it is only through Jesus Christ. " Which 
were born not of flesh, nor of the will of man, 
but of God." Now I come to the doctrine. 

Men that believe in Jesus Christ to the 
effectual receiving of Jesus Christ, they are 
born to it. He does not say they shall be born 
to it, but they are born to it — born of God unto 
God and the things of God, before he receives 
God to eternal salvation : " Except a man be 
born again he cannot see the kingdom of God." 
Now unless he be born of God he cannot see 
it. Suppose the kingdom of God be what it 
will, he cannot see it before he be begotten of 
God ; suppose it be the Gospel, he cannot see 
it before he be brought into a state of regenera- 
tion ; believing is the consequence of the new 
birth : " Not of blood, nor of the will of man, 
but of God." 

First. I will give you a clear description of 
it under one similitude or two : A child, before 
it be born into the world, is'in the dark dun- 
geon of its mother's womb ; so a child of God, 
before he be born again, in the dark dungeon 
of sin sees nothing of the kingdom of God, 
therefore it is called a new birth; the same 
soul has love one way in its carnal condition, 
another way when it is born again. 

Secondly. As it is compared to a birth — re- 
sembling a child in its mother's womb — so it 
is compared to a man being raised out of the 
grave ; and to be born again is to be raised out 
of the grave of sin : " Awake, thou that sleep- 
est, and arise from the dead, and Christ shall 
give thee life." To be raised from the grave 
of sin is to be begotten and born. In Eev. i. 
5 there is a famous instance of Christ : " He is 
the first-begotten from the dead, the first-born 
from the dead," unto which our regeneration 
alludeth; that is, if you be born again by 
seeing those things that are above, then there 
is a similitude betwixt Christ's resurrection 
and the new birth ; which was born, which 
was restored out of this dark world, and trans- 
lated out of the kingdom of this dark world 
into the kingdom of his dear Son, and made 
us live a new life ; this is to be born again ; 
and he that is delivered from the mother's 



womb, it is by the help of the mother ; so he 
that is born of God, it is by the Spirit of God. 
I must give you a few consequences of a new 
birth. 

First of all. A child, you know, is incident 
to cry as soon as it comes into the world, for 
if there be no noise, they say it is dead ; you 
that are born of God and Christians, if you be 
not criers there is no spiritual life in you ; if 
you be born of God you are crying ones ; as 
soon as he has raised you out of the dark dun- 
geon of sin you cannot but cry to God, What 
shall I do to be saved ? As soon as ever God 
had touched the jailer, he cries out, " Men and 
brethren, what must I do to be saved ?" Oh ! 
how many prayerless professors are there in 
London that never pray! Coffee-houses will 
not let you pray ; trades will not let you pray ; 
looking-glasses will not let you pray ; but if 
you was born of God you would. 

Secondly. It is not only natural for a child 
to cry, but it must crave the breast, it cannot 
live without the breast ; therefore Peter makes 
it the true trial of a new-born babe : the new- 
born babe desires the sincere milk of the word, 
that he may grow thereby ; if you be born of 
God, make it manifest by desiring to be nour- 
ished of God. Do you long for the milk of 
promises? A man lives one way when he is 
in the world — another way when he is brought 
unto Jesus Christ. Isa. lxvi. : " They shall 
suck and be satisfied." If you be born again 
there is no satisfaction till you get the milk of 
God's word into your souls. Isa. lxvi. 11 : "To 
suck and be satisfied with the breasts of conso- 
lation." Oh, what is a promise to a carnal 
man ! A brothel it may be is more sweet to 
him, but if you be born again you cannot live 
without the milk of God's word. What is a 
woman's breast to a horse ? but what is it to a 
child? There is its comfort night and day, 
there is its succour night and day ; oh, how 
loth are they it should be taken from them ! 
Minding heavenly things, says a carnal man, 
is but vanity, but to a child of God there is his 
comfort. 

Thirdly. A child that is newly born, if it 
have not other comforts to keep it warm than 
it had in its mother's womb, it dies : it must 
have something got for its succour ; so Christ 
had swaddling-clothes prepared for him: so 
those that are born again, they must have 
some promise of Christ to keep them alive ; 
those that are in a carnal state, they warm 
themselves with other things ; but those that 
are born again, they cannot live without some 



MB. BUNYAN'S 

promise of Christ to keep them alive, as he did 
to the poor infant in Ezekiel xvii. : " I covered 
thee with embroidered gold ;" and when women 
are with child what fine things will they pre- 
pare for their child ! Oh but what fine things 
has Christ prepared to wrap all in that are 
born again ! Oh what wrappings of gold has 
Christ prepared for all that are born again! 
Women will dress their children that every 
one may see them how fine they are ; so he in 
Ezekiel xvi. 11 : " I decked thee also with or- 
naments, and I also put bracelets upon thine 
hand and a chain on thy neck, and I put a 
jewel on thy forehead and earrings in thine 
ears, and a beautiful crown upon thine head ;" 
and says he in the 13th verse, "Thou didst 
prosper to a kingdom." This is to set out 
nothing in the world but the righteousness of 
Christ and the graces of the Spirit, without 
which a new-born babe cannot live, unless it 
have the golden righteousness of Christ. 

Fourthly. A child when it is in his mother's 
lap, the mother takes great delight to have 
that which will be for its comfort ; so it is 
with God's children ; they shall be kept on his 
knee. Isa. lxvi. 11 : "They shall suck and be 
satisfied with the breasts of her consolation." 
Verse 13th: "As one whom his mother com- 
forteth, so I will comfort you." There is a 
similitude in these things that nobody knows 
of but those that are born again. 

Fifthly. There is usually some similitude 
betwixt the father and the child : it may be 
the child looks like its father ; so those that 
are born again, they have a new similitude, 
they have the image of Jesus Christ. Gal. iv. 
Every one that is born of God has something 
of the features of heaven upon him. Men 
love those children that are likest them most 
usually ; so does God his children, therefore 
they are called the children of God; but 
others do not look like him, therefore they are 
called sodomites. Christ describes children of 
the devil by their features ; the children of the 
devil, his works they will do ; all works of un- 
righteousness they are the devil's works ; if 
you are earthly, you have borne the image of 
the earthly, if heavenly you have borne the 
image of the heavenly. 

Sixthly. When a man has a child he trains 
him up to his own liking ; such children have 
learned the custom of their father's house ; so 
are those that are born of God, they have 
learned the custom of the true Church of God ; 
there they learn to cry, My Father and my 
God ; they are brought up in God's house, 



LAST SERMON. 919 

they learn the method and form of God's 
house for regulating their lives in this world. 

Seventhly. Children, it is natural for them 
to depend upon their father for what they 
want: if they want a pair of shoes they go 
and tell him ; if they want bread they go and 
tell him ; so should the children of God do. 
Do you want spiritual bread? Go tell God of 
it. Do you want strength of grace ? Ask it 
of God. Do you want strength against Sa- 
tan's temptations? Go and tell God of it. 
When the devil tempts you run home and tell 
your heavenly Father; go pour out your com- 
plaints to God; this is natural to children : if 
any wrong them, they go and tell their father; 
so do those that are born of God, when they 
meet with temptations, go and tell God of 
them. 

The first use is this, to make a strict inquiry 
whether you be born of God or not. Examine 
by those things I laid down before of a child 
of nature and a child of grace. Are you 
brought out of the dark dungeon of this w 7 orld 
into Christ? Have you learned to cry, My 
Father? Jer. iii. 16 : "And I said, Thou shalt 
call me thy Father." All God's children are 
criers; cannot you be quiet without you are 
filled with the milk of God's word; cannot 
you be satisfied without you have peace with 
God? Pray you consider it, and be serious 
with yourselves ; if you have not these marks 
you will fall short of the kingdom of God, 
you shall never have au interest there ; there 
is no intruding: they will say, "Lord, Lord, 
open to us, and he will say, I know you not ;" 
no child of God, no heavenly inheritance. 
We sometimes give something to those that are 
not our children, but not our lands. Oh do 
not flatter yourselves with a portion among the 
sons unless you live like sons. When we see 
a king's son playing with a beggar, this is un- 
becoming; so if you be the King's children, 
live like the. King's children ; if you be risen 
with Christ, set your affections on things 
above and not on things below ; when you 
come together, talk of what your Father 
promised you ; you should all love your Fa- 
ther's will, and be content and pleased with 
the exercises you meet with in the world. If 
you are the children of God, live together 
lovingly ; if the world quarrel with you, it is 
no matter, but it is sad if you quarrel to- 
gether ; if this be among you it is a sign of 
ill breeding; it is according to no rules you 
have in the word of God. Dost thou see a 
soul that has the image of God in him ? Love 



920 



BUNYAN'S COMPLETE WORKS. 



him, love him ; say, This man and I must go 
to heaven one day ; serve one another, do good 
for one another; and if any wrong you, pray 
to God to right you and love the brother- 
hood. 

Lastly. If you be the children of God learn 
that lesson, gird up the loins of your mind as 



obedient children, not fashioning yourselves 
according to your former conversation, but be 
ye holy in all manner of conversation ; con- 
sider that the holy God is your Father, and let 
this oblige you to live like the children of God, 
that you may look your Father in the face 
with comfort another day. 



OF THE TRINITY AND A CHRISTIAN. 



HOW A YOUNG OR SHAKEN CHRISTIAN SHOULD DEMEAN HIMSELF UNDER THE WEIGHTY 
THOUGHTS OF THE DOCTRINE OP THE TRINITY OR PLURALITY OF PERSONS IN THE 
ETERNAL GODHEAD. 



The reason why I say a young or shaken 
Christian, it is because some that are not 
young, but of an ancient standing, may not 
only be assaulted with violent temptations 
concerning Gospel principles, but a second 
time may become a child, a babe, a shallow 
man in the things of God; especially, either 
when by backsliding he hath provoked God to 
leave him, or when some new, unexpected, and 
(as to present strength) over-weighty objection 
doth fall upon the spirit ; by means of which 
great shakings of mind do commonly attend 
such a soul in the most weighty matters of 
the concerns of faith, of which this is one that 
I have supposed in the abovenamed question. 
Wherefore, passing other things, I will come 
directly to that, and briefly propose some helps 
to a soul in such a case. 

I. The first preparative. 

First, then, be sure thou keep close to the 
word of God, for that is the revelation of the 
mind and will of God, both as to the truth of 
what is either in himself or ways, and also as 
to what he requireth and expecteth of thee, 
either concerning faith in or obedience to what 
he hath so revealed. Now, for thy better per- 
forming of this, I shall give thee in brief 
these following directions : 

1. Suffer thyself, by the authority of the 
word, to be persuaded that the Scripture indeed 
is the word of God, the Scriptures of truth, 
the words of the Holy One, and that they there- 
fore must be every one true, pure, and for ever 
settled in heaven. 

2. Conclude therefore from the former doc- 
trine that that God whose words they are is 
able to make a reconciliation and most sweet 
and harmonious agreement with all the sayings 
therein, how obscure, cross, dark and contra- 
dictory soever they seem to thee. To un- 
derstand all mysteries, to have all knowledge, 



to be able to comprehend with all saints is a 
great work, enough to crush the spirit, and to 
stretch the strings of the most capacious and 
widened soul that .breatheth on this side glory, 
be they notwithstanding exceedingly enlarged 
by revelation. Paul, when he was caught up 
to heaven, saw that which was unlawful, be- 
cause impossible, for man to utter. And saith 
Christ to the reasoning Pharisee, " If I have 
told you earthly things, and ye believe not, 
how shall you believe if I tell you of things 
that are heavenly?" It is great lewdness and 
also unsufferable arrogancy to come to the 
word of God as conceiting already that what- 
ever thou readest must either by thee be un- 
derstood or of itself fall to the ground as a 
senseless error. But God is wiser than man, 
wherefore fear thou him and tremble at his 
word, saying still, with godly suspicion of thine 
own infirmity, What I see not teach thou me, 
for thou art God only wise ; but as for me, I 
was as a beast before thee. 

4. Take heed of taking a part of the word 
only, lest thou thereby go away with the truth 
as mangled in pieces. For instance, where 
thou readest, " The Lord our God is one Lord," 
there take heed that thou dost not thence con- 
clude, Then there are not three persons in the 
Godhead ; or when thou readest of the Father, 
the Son, and the Holy Spirit, then take heed 
of concluding there must therefore either be 
three Gods, or else that Jesus Christ and the 
Holy Ghost are not true God, but the Father 
only. Wherefore, to help thee here, observe — 

II. The second preparative. 

1. That the Christian religion requireth 
credit concerning every doctrine contained in 
the word — credit, I say, according to the true 
relation of every sentence that the Holy Ghost 
hath revealed for the asserting, maintaining 
or vindicating that same truth. 

921 



922 



BUNYAN'S COMPLETE WORKS. 



2. And therefore hence it is that a Chris- 
tian is not called a doer, a reasoner, an objec- 
tor, and perverse disputer, but a believer. Be 
thou an example to the believers ; " and be- 
lievers were added to the Church," &c. 

3. Therefore know again that the word, if it 
saith or expresseth that this or that is so and 
so as to the matter in hand, thou art bound 
and obliged, both by the name, profession, and 
the truth unto which thou hast joined thyself, 
to assent to, confess, and acknowledge the 
same, even when thy carnal reason will not 
stoop thereto. " Righteous art thou, O God, 
(saith Jeremiah,) yet let me plead with thee : 
Wherefore do the wicked live?" Mark, first 
he acknowledgeth that God's way with the 
wicked is just and right, even then when yet 
he could not see the reason of his actings and 
dispensations towards them. The same reason 
is good as to our present case. And hence it 
is that the apostle saith the spiritual armour 
of Christians should be much exercised against 
those high-towering and self-exalting imagina- 
tions that within our own bosoms do exalt 
themselves against the knowledge of God, 
that every thought or carnal reasoning may 
be not only taken, but brought as captive into 



obedience to Christ ; that is, be made to stoop 
to the word of God, and to give way and place 
to the doctrine therein contained, how cross 
soever our thoughts and the word lie to each 
other. And it is observable that he here saith, 
They exalt themselves against the knowledge 
of God, which cannot be understood that our 
carnal or natural reason doth exalt itself against 
an eternal Deity, simply considered, for that 
nature itself doth gather from the very things 
that are made, even his eternal power and God- 
head. It must be then that they exalt them- 
selves against that God as thus and thus revealed 
in the word — to wit, against the knowledge of 
one God consisting of three persons, Father, 
Son, and Spirit, for this is the doctrine of the 
Scriptures of truth ; and therefore it is observ- 
able these thoughts must be brought captive and 
be made subject in particular to the Lord Jesus 
Christ as to the second person in the Godhead ; 
for the Father is ever acknowledged by all that 
profess the least of religion, but the Son is that 
stumbling-stone and rock of olfence against 
which thousands dash themselves in pieces, 
though in him are hid all the treasures of wis- 
dom and knowledge, and in him dwells the 
fulness of the Godhead bodily. 



OF THE LAW AND A CHRISTIAN. 



The law was given twice upon Mount Sinai, 
but the appearance of the Lord, when he gave 
it the second time, was wonderfully different 
from that of his when at first he delivered it 
to Israel. 

1. When he gave it the first time he caused 
his terror and severity to appear before Moses 
to the shaking of his soul and the dismaying 
of Israel; but when he gave it the second 
time, he caused all his goodness to pass before 
Moses, to the comfort of his conscience and 
the bowing of his heart. 

2. When he gave it the first time it was with 
thunderings and lightnings, with blackness 
and darkness, with flame and smoke, and a 
tearing sound of the trumpet; but when he 
gave it the second time, it was with a procla- 
mation of his name to be merciful, gracious, 
long-suffering, and abundant in goodness and 
truth, keeping mercy for thousands, forgiving 
iniquity, transgressions, and sins. 

3. When he gave it the first time, Moses was 
called to go up to receive it through the fire, 
which made him exceedingly to fear and quake ; 
but when he went to receive it the second time, 
he was laid in a cleft of the rock. 

4. From all which I gather that though as to 
the matter of the law, both as to its being given 
the first time and the second, it binds the un- 
believer under the pains of eternal damnation, 
(if he close not with Christ by faith,) yet as to 
the manner of its giving at these two times, I 
think the first doth more principally intend its 
force as a covenant of works, not at all respect- 
ing the Lord Jesus; but this second time not 
(at least in the manner of its being given) re- 
specting such a covenant, but rather as a rule 
or directory to those who already are found in 
the cleft of the rock, Christ; for the saint 
himself, though he be without law to God, as 
it is considered the first or old covenant, yet 
even he is not without law to him as consider- 
ed under grace, nor without law to God, but 
under the law to Christ. 



5. Though therefore it be sad with the un- 
believer, because he only and wholly standeth 
under the law as it is given in fire, in smoke, 
in blackness, and darkness, and thunder, all 
which threaten him with eternal ruin if he 
fulfil not the utmost tittle thereof, yet the be- 
liever stands to the law under no such con- 
sideration, neither is he so at all to hear or re- 
gard it, for he is now removed from thence to 
the blessed mountain of Zion, to grace and 
forgiveness of sins ; he is now, I say, by faith 
in the Lord Jesus, shrouded under so perfect 
and blessed a righteousness that this thunder- 
ing law of Mount Sinai cannot find the least 
fault or diminution therein, but rather ap- 
proveth and alloweth thereof either when or 
wherever it find it. This is called the right- 
eousness of God without the law, and is also 
said to be witnessed by both the law and the 
prophets ; even the righteousness of God, 
which is by faith in Jesus Christ unto all and 
upon all them that believe, for there is no 
difference. 

6. Wherefore, whenever thou who believest 
in Jesus doth hear the law in its thundering 
and lightning fits as if it would burn up heaven 
and earth, then, say thou, I am freed from this 
law ; these thunderings have nothing to do with 
my soul; nay, even this law, while it thus 
thunders and roareth, it doth both allow and 
approve of my righteousness. I know that 
Hagar would sometimes be domineering and 
high even in Sarah's house and against her ; 
but this she is not to be suffered to do, nay, 
though Sarah herself be barren; wherefore 
serve it also as Sarah serveth her, and expel 
her out of thy house. My meaning is, when 
this law with its thundering threatenings doth 
attempt to lay hold on thy conscience, shut it 
out with a promise of grace ; cry, The inn is 
taken up already ; the Lord Jesus is here en- 
tertained, and here is no room for the law. 
Indeed, if it will be content with being my in- 
former, and so lovingly leave off to judge me, 

923 



924 



BUNYAN'S COMPLETE WORKS. 



I will be content ; it shall be my sight, I will 
also delight therein; but otherwise, I being 
now made upright without it, and that too 
with that righteousness which this law speaks 
well of and approveth, I may not, will not, 
cannot, dare not, make it my saviour and 
judge, nor suffer it to set up its government 
in my conscience; for by so doing I fall 
from grace, and Christ Jesus doth profit me 
nothing. 

7. Thus, therefore, the soul that is married 
to Him that is raised up from the dead both 
may and ought to deal with this law of God ; 
yea, it doth greatly dishonour its Lord and 
refuse its Gospel privileges if at any time it 
otherwise doth whatever it seeth or feels. The 
law hath power over the wife so long as her 
husband liveth, but if her husband be dead 
she is freed from that law, so that she is not 
an adulteress though she be married to an- 
other man. Indeed, so long as thou art alive 
to sin and to thy righteousness, which is of 
the law, so long thou hast them for thy hus- 
band, and they must reign over thee. But 
when once they are become dead unto thee, 



as they then most certainly will when thou 
closest with the Lord Jesus Christ, then, I 
say, thy former husbands have no more to 
meddle with thee, thou art freed from their 
law. Set the case : A woman be cast into 
prison for a debt of hundreds of pounds ; if 
after this she marry, yea, though while she is 
in the jailer's hand, in the same day that she is 
joined to her husband her debt is all become 
his ; yea, and the law also, that arrested and 
imprisoned this woman, as freely tells her, Go ; 
she is freed, saith Paul, from that, and so 
saith the law of this land. The sum, then, 
of what hath been said is this : The Christian 
hath now nothing to do with the law as it 
thundereth and burneth on Sinai, or as it 
bindeth the conscience to wrath and the dis- 
pleasure of God for sin ; for from its thus ap- 
pearing it is freed by faith in Christ. Yet it 
is to have regard thereto and is to count it 
holy, just, and good, which that it may do it 
is always, when it seeth or regards it, to re- 
member that He who giveth it to us is merci- 
ful, gracious, long-suffering, and abundant in 
goodness and truth, &c. 



INSTRUCTION FOR THE IGNORANT: 



A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE IN 
BOTH OLD AND YOUNG. 



PREPARED AND PRESENTED TO THEM IN A PLAIN AND EASY DIALOGUE, 
THE CAPACITY OF THE WEAKEST. 



FITTED TO 



My people perish for lack of knowledge. — Hos. ir. 6. 



TO THE CHURCH OF CHRIST IN AND ABOUT BEDFORD. 



Holy and Beloyed: 

Although I have designed this little treatise 
for public and common benefit, yet consider- 
ing that I am to you a debtor, not only in 
common charity, but by reason of special 
bonds which the Lord hath laid upon me to 
you-ward, I could do no less (being driven 
from you in presence, not affection) but first 
present you with this little book ; not for that 
you are wanting in the things contained here- 
in, but to put you again in remembrance of 
first things, and to give you occasion to pre- 
sent something to your carnal relations, that 
may be (if God will) for their awakening and 
conversion. Accept it, therefore, as a token 
of my Christian remembrance of you. 

* Formal, customary, unconverted hearers of the 
true Gospel, especially those of long standing, may 
be compared to rank weeds in the garden of paradise. 



Next, I present it to all those unconverted, 
old and young, who have been at any time 
under my preaching and yet remain in their 
sins.* And I entreat them also that they re- 
ceive it as a token of my love to their immor- 
tal souls. Yea, I charge them, as they will 
answer it in the day of terrible judgment, 
that they read, ponder, and receive this whole- 
some medicine prepared for them. Now the 
God of blessing bless it to the awakening of 
many sinners and the salvation of their souls 
by faith in Jesus Christ ! Amen. 

Yours, to serve you by my ministry (when I 
can) to your edification and consolation, 

JOHN BUNYAN. 

Let all such know that without union to Christ there 
is no Christianity; and without the life, spirit and 
power of religion in the heart professors are mere 
skeletons. See Ezek. xxxvii. 8, 9. 

925 



INSTRUCTION FOR THE IGNORANT. 



Question. How many gods are there? 
Answek. To the Christians there is but one 
God, the Father, of whom are all things and 
we of him. 1 Cor. viii. 9. 

Q. Why is not the God of the Christians the 
God of them that are no Christians ? 

A. He is their Maker and Preserver, but 
they have not chosen him to be their God. 
Acts xvii. 24; Ps. xxxvi. 6; Judg. x. 14. 

Q. Are there then other gods besides the 
God of the Christians ? 

A. There is none other true God but HE; 
but because they want the grace of Christians, 
therefore they choose not him, but such gods 
as will suit with and countenance their lusts. 
John viii. 44. 

Q. What gods are they that countenance 
the lusts of wicked men? 

A. The devil, who is the god of this world ; 
the belly, that god of gluttons, drunkards, and 
riotous persons ; and idle pleasures and vani- 
ties, which are for the most part the gods of 
the youth. 

Q. Who is a Christian? 

A. One that is born again, a new creature ; 
one that sits at Jesus's feet to hear his word ; 
one that hath his heart purified and sanctified 
by faith which is in Christ.* 

Q. How do you distinguish the God of the 
Christians from the gods of other people ? 

A. He is a Spirit. John iv. 24. 

Q. Is there no other Spirit but the true 
God? 

A. Yes, there are many spirits. 1 John iv. 1. 

Q. What spirits are they ? 

A. The good angels are spirits, the bad 
angels are spirits, and the souls of men are 
spirits. 

Q. How then is the true God distinguished 
from other spirits ? 

A. Thus: No spirit is eternal but he; no 
spirit is almighty but he ; no spirit is incom- 

* The new creation, wrought in the soul by the 
word and Spirit of God, is an undoubted evidence of 
an interest in Christ and title to salvation ; for where 
926 



prehensible and unsearchable but he : he is 
also most merciful, most just, most holy. 

Q. Is this God, being a spirit, to be known? 

A. Yes, and that by his works of creation, 
by his providences, by the judgments that he 
executeth, and by his word. 

Q. Do you understand him by the works of 
creation ? 

A. " The heavens declare the glory of God, 
and the firmament showeth his handiwork; so 
that the invisible things of him from the crea- 
tion of the world, are clearly seen, being un- 
derstood by the things that are made, even his 
eternal power and Godhead." 

Q. Do his works of providence also declare 
him? 

A. They must needs do it, since through his 
providence the whole creation is kept in such 
harmony as it is, and that in despite of sin and 
devils ; also if you consider that from an angel 
to a sparrow nothing falls to the ground with- 
out the providence of our heavenly Father. 
Matt. x. 29. 

Q. Is he known by his judgments ? 

A. God is known by his judgments which he 
executeth ; the wicked is snared in the work 
of his own hands. Ps. ix. 16. 

Q. Is he known by his word ? 

A. Yes, most clearly; for by that he re- 
vealeth his attributes, his decrees, his prom- 
ises, his way of worship, and how he is to be 
pleased by us. 

Q. Of what did God make the world? 

A. Things that are seen were not made of 
things that do appear. Heb. xi. 3. 

Q. How long was he in making the world ? 

A. In six days the Lord made heaven and 
earth, the sea, and all that is in them, and on 
the seventh day God ended all his works which 
he had made. Ex. xx. 11 ; Gen. ii. 2. 

Q. Of what did God make man ? 

A. The Lord God formed man of the dust 

the new creature is, there all the saving and sanctify- 
ing graces of the Spirit are, as a pledge and earnest 
of future glory and felicity. 



INSTRUCTION FOR THE IGNORANT. 



927 



of the ground, and breathed into his nostrils 
the breath of life, and man became a living 
soul. Gen. ii. 7. 

Q. Why doth it say, God breathed into him 
the breath of life? — is man's soul of the very 
nature of the Godhead ? 

A. This doth not teach that the soul is of 
the nature of the Godhead, but showeth that 
it is not of the same matter as his body, which 
is dust. Gen. xviii. 27. 

Q. Is not the soul, then, of the nature of 
the Godhead? 

A. No; for God cannot sin, but the soul 
doth :* God cannot be destroyed in hell, but 
the souls of the impenitent shall. Ezek. xviii. 
4; Matt. x. 28. 

Q. How did God make man in the day of 
his first creation ? 

A. God made man upright: in the image of 
God created he him. Eccles. vii. 29 ; Gen. i. 27. 

Q. Did God, when he made man, leave him 
without a rule to walk by? 

A. No ; he gave him a law in his nature, 
and imposed upon him a positive precept, but 
he offered violence to them and brake them 
both. Gen. iii. 3, 6. 

Q. What was the due desert of that trans- 
gression? 

A. Spiritual death in the day he did it, 
temporal death afterwards, and everlasting 
death last of all. 

Q. What is it to be spiritually dead? 

A. To be alienate from God, and to live 
without him in the world, through the ignor- 
ance that is in men and through the power of 
their sins. Eph. iv. 18, 19. 

Q. V/herein doth this alienation from God 
appear ? 

A. In the love they have to their sins ; in 
their being loth to come to him ; in their plead- 
ing idle excuses for their sins, and in their 
ignorance of the excellent mysteries of his 
blessed Gospel. 

Q. What is temporal death ? 

A. To have body and soul separated asunder, 
the body returning to the dust as it was, and 
the soul to God that gave it. Gen. iii. 19; 
Eccles. xii. 7. 

Q. What is everlasting death ? 

A. For body and soul to be separated for 
ever from God and to be cast into hell-fire. 
Luke xiii. 27 ; Mark ix. 43. 

* The soul was originally pure and holy, in the 
image of God, which the sin of our first parents to- 
tally defaced. 

f Original sin is manifested in all natural men, who 



Q. Do men go body and soul to hell so soon 
as they die? 

A. The body abideth in the grave till the 
sound of the last trump; but the soul, if the 
man dies wicked, goes presently from the face 
of God into hell as into a prison, there to be 
kept till the day of judgment. 1 Cor. xv. 52; 
Isa. xxiv. 22; Luke xii. 20. 

Q. Do we come into the world as upright as 
did our first parent? 

A. No; he came into the world sinless, 
being made so of God Almighty, but we come 
into the world sinners, being made so by his 
pollution. f 

Q. How doth it appear that we came into 
the world polluted? 

A. We are the fruit of an unclean thing, 
are defiled in our very conception, and are by 
nature the children of wrath. Job xiv. 4 ; Ps. 
li. 5 : Eph. ii. 3. 

Q. Can you make further proof of this? 

A. Yes ; it is said that by one man came sin, 
death, judgment, and condemnation upon all 
men. Rom. v. 

Q. Do we then come sinners into the world ? 

A. Yes : we are transgressors from the womb, 
and go astray as soon as we are born, speaking 
lies. 

Q. But as Adam fell with us in him, so did 
he not by faith rise with Us in him? for he had 
no seed until he had the promise. 

A. He fell as a public person, but believed 
the promise as a single person. Adam's faith 
saved not the world, though Adam's sin over- 
threw it. 

Q. But do not some hold that we are sin- 
ners only by imitation ? 

A. Yea, being themselves deceived. But 
God's word saith we are children of wrath by 
nature — that is, by birth and generation. 

Q. Can you bring further proof of this ? 

A. Yes. In that day that we were born we 
were polluted in our own blood, and cast out 
to the loathing of our persons. Again, the 
children of old that were dedicated unto the 
Lord, a sacrifice was offered for them at a 
month old, which was before they were sinners 
by imitation. Ezek. xvi. 4-9; Num. xviii. 14, 
15, 16. 

Q. Can you make this appear by experi- 
ence? 

A. Yes. The first things that bloom and 

have an enmity against the being and sovereignty of 
God, against his holy nature and his holy law ; they 
hate the Gospel of his Son, the doctrines of his grace, 
and the work of his Spirit upon the heart. 



928 



BUNYAN'S COMPLETE WORKS. 



put forth themselves in children show their 
ignorance of God, their disobedience to pa- 
rents, and their innate enmity to holiness of 
life; their inclinations naturally run to vanity. 
Besides, little children die, but that they could 
not were they not of God counted sinners ; for 
"death is the wages of sin." Bom. vi. 23. 
Q. What is sin? 

A. "It is a transgression of the law." 1 
John iii. 4. 

Q. A transgression of what law? 

A. Of the law of our nature, and of the 
law of the ten commandments, as written in 
the Holy Scriptures. Eom. ii. 12, 14, 15; Ex. 
xx. 

Q. When doth one sin against the law of 
nature ? 

A. When you do any thing that your con- 
science tells you is a transgression against God 
or man. Rom. ii. 14, 15. 

Q. When do we sin against the law as writ- 
ten in the ten commandments? 

A. When you do any thing that they forbid, 
although you be ignorant of it. Ps. xix. 12. 

Q. How many ways are there to sin against 
this law ? 

A. Three: by sinful thoughts, by sinful 
words, and also by sinful actions.* 

Q. What if we sin but against one of the 
ten commandments? 

A. "Whosoever shall keep the whole law 
and yet offend in one point, he is guilty of all ; 
for he that said, Do not commit adultery, said 
also, Do not kill; now if thou commit no 
adultery, yet if thou kill, thou art a trans- 
gressor of the law." James ii. 10, 11. 

Q. Where will God punish sinners for their 
sins? 

A. " Both in this world and in that which 
is to come." 

Q. How are men punished in this world for 
sin? 

A. Many ways, as with sickness, losses, 
crosses, disappointments, and the like : some- 
times, also, God giveth them up to their own 
hearts' lusts, to blindness of mind also and 
hardness of heart; yea, and sometimes to 
strong delusions, that they might believe lies 
and be damned. 



* Not only the sin of Adam is imputed to us by 
original transgression, but a denied nature communi- 
cated to us, which breaks out into numberless actual 
sins : being therefore, on this account, exposed to the 
curse and infinite wrath of God, there is no way of 
escape but by the God-man Christ Jesus, whose blood 
is an efficacious antidote to sin. 



Q. How are sinners punished in the world 
to come? 

A. " With a worm that never dies, and 
with a fire that never shall be quenched." 
Mark ix. 44. 

Q. Whither do sinners go to receive this 
punishment? 

A. " The wicked shall be turned into hell, 
and all the nations that forget God." Ps. ix. 27. 

Q. What is hell? 

A. It is a place and a state most fearful. 
Luke xvi. 28 ; Acts i. 25 ; Luke xvi. 21. 

Q. Why do you call it a place ? 

A. Because in hell shall all the damned be 
confined as in a prison, in their chains of 
darkness for ever. Luke xii. 5, 58; xvi. 26; 
Jude 6. 

Q. What a place is hell ? 

A. It is a dark, bottomless, burning lake of 
fire, large enough to hold all that perish. 
Matt. xxii. 13 ; Rev. xx. 1, 25 ; Isa. xxx. 37 ; 
Prov. xxvii. 20. 

Q. What do you mean when you say it is a 
fearful state ? 

A. I mean that it is the lot of those that are 
cast in thither to be tormented in most fearful 
manner — to wit, with wrath and fiery indigna- 
tion. Rom. ii. 9 ; Heb. x. 26, 27. 

Q. In what parts shall they be thus fear- 
fully tormented ? 

A. In body and soul; for hell-fire shall 
kindle upon both beyond what now can 
be thought .* Matt. x. 28 ; Luke xvi. 24 ; James 
v. 3. 

Q. How long shall they be in this con- 
dition ? 

A. "These shall go away into everlasting 
punishment, and the smoke of their torment 
ascendeth up for ever and ever, and they 
have no rest day nor night; for they shall be 
punished with everlasting destruction from 
the presence of the Lord and from the glory 
of his power." Matt. xxv. 46; Rev. xiv. 11 ; 2 
Thess. i. 9. 

Q. But why might not the ungodly be 
punished with this punishment in this world, 
that we might have seen it and believe ? 

A. If the ungodly should with punishment 
have been rewarded in this world, it would in 

* Hell consists chiefly in the separation of the soul 
from God and happiness for ever. Nothing less than 
God can make rational creatures happy ; therefore a 
disunion from him is the privation of every desirable 
good, and the being plunged into mental darkness, 
rage, horror, anguish, despair, and endless and irre- 
trievable misery and woe. 



INSTRUCTION FOB THE IGNORANT 



929 



all probability have overthrown the whole 
order that God hath settled here among men. 
For who could have endured here to have 
seen the flames of fire, to have heard the 
groans, and to have seen the tears perhaps of 
damned relations, as parents or children? 
Therefore, as Tophet of old was without the 
city, and as the gallows and gibbets are built 
without the town, so Christ hath ordered that 
they who are to be punished with this kind 
of torment shall be taken away : " Take him 
away (saith he, out of this world) and cast 
him into utter darkness, and let him have his 
punishment; there there shall be weeping and 
gnashing of teeth." Besides, faith is not to 
be wrought by looking into hell and seeing 
the damned tormented before our eyes, but 
by hearing the word of God ; for he that shall 
not believe Moses and the prophets, will not 
be persuaded should one come from the dead, 
yea, should one come to them in flames to 
persuade them. Matt. xxii. 13 ; Rom. x. 17 ; 
Luke xvi. 27-32. 

Q. Are there degrees of torments in hell ? 

A. Yes ; for " God will reward every one 
according to their works. Woe to the wicked ! 
It shall go ill with him, for the reward of his 
hands shall be given unto him." Isa. iii. 11. 

Q. Who are like to be most punished there 
— men or children ? 

A. The punishment in hell comes not upon 
sinners according to age, but sin; so that 
whether they be men or children, the greater 
sin the greater punishment, for there is no re- 
spect of persons with God. Rom. ii. 11. 

Q. How do you distinguish between great 
sins and little ones ? 

A. By their nature and by the circum- 
stances that attend them. 

Q. What do you mean by their nature ? 

A. I mean when they are very gross in 
themselves. 

Q. What kind of sins are the greatest? 

A. Adultery, fornication, murder, theft, 
swearing, lying, covetousness, witchcraft, se- 
dition, heresies, or any the like. 

Q. What do you mean by circumstances 
that attend sin ? 

A. I mean light, knowledge, the preaching 
of the word, godly acquaintance, timely cau- 
tion, &c. 

Q. Will these make an alteration in the sin? 

* There are no little sins : every sin is an affront to 
and rebellion against the Majesty of heaven, who is 
infinitely pure and holy. But sin is the more aggra- 
vated and provoking in proportion to the degree of 



A. These things attending sinners will make 
little sins* great — yea, greater than greater 
sins that are committed in grossest ignorance. 

Q. How do you prove that ? 

A. Sodom and Gomorrah wallowed in all 
or most of those gross transgressions above 
mentioned; yea, they were said to be sinners 
exceedingly; they lived in such sins as may 
not be spoken of without blushing ; and yet 
God swears that Israel, his Church, had done 
worse than they, and the Lord Jesus also 
seconds it in that threatening of his, " I say 
unto you that it shall be more tolerable in 
that day for Sodom than for thee." Ezek. xvi. 
48 ; Matt. xi. 24 ; Luke x. 12. 

Q. And was this the reason — namely, be- 
cause they had such circumstances attending 
them as Sodom had not? 

A. Yes ; as will plainly appear if you read 
the three chapters above mentioned. 

Q. When do I sin against light aud know- 
ledge? 

A. When you sin against convictions of 
conscience, when you sin against a known law 
of God, when you sin against counsels and 
dissuasion of friends, then you sin against 
light and knowledge. Rom. i. 32. 

Q. When do I sin against preaching of the 
word ? 

A. When you refuse to hear God's ministers, 
or, hearing them, refuse to follow their whole- 
some doctrine. 

Q. When else do I sin against preaching of 
the word? 

A. When you mock, or despise, or reproach 
the ministers ; also when you raise lies and 
scandals of them, or receive such lies or scan- 
dals raised; you then also sin against the 
preaching of the word when you persecute 
them that preach it or are secretly glad to see 
them so used. 

Q. How will godly acquaintance greaten 
my sin ? 

A. When you sin against their counsels, 
warnings, or persuasions to the contrary ; also 
when their lives and conversations are reproof 
to you, and yet against all you will sin. Thus 
sinned Ishmael, Esau, Eli's sons, Absalom and 
Judas ; they had good company, good coun- 
sels, and a good life set before them by their 
godly acquaintance, but they sinned against 
all, and their judgment was the greater. 

light and conviction in the sinner by whom it is com- 
mitted. This accounts for God's very severe punish- 
ments to his own people at this day. Professing 
Christian, watch and pray. 



930 



BUNYAN'S COMPLETE WORKS. 



Ishmael was cast away, Esau hated, Eli's 
sons died suddenly, Absalom and Judas were 
both strangely hanged. 

Q. Are sins thus heightened distinguished 
from others by any special name? 

A. Yes ; they are called rebellion, and are 
compared to the sin of witchcraft; they are 
called wilful sins, they are called briers and 
thorns, and they that bring them forth are 
nigh unto cursing, whose end is to be burned.* 

Q. Are there any other things that can 
make little sins great ones? 

A. Yes, as when you sin against the judg- 
ments of God ; as, for example, you see the 
judgments of God come upon some for their 
transgressions, and you go on in their iniqui- 
ties ; as also when you sin against the patience, 
long-suffering, and forbearance of God; this 
will make little sins great ones. 

Q. Did God ever punish little children for 
sin against him ? 

A. Yes ; when the flood came he drowned all 
the little children that were in the old world ; 
he also burned up all the little children which 
were in Sodom ; and because, upon a time, the 
little children at Bethel mocked the prophet 
as he was a-going to worship God, God let 
loose two she-bears upon them, which tore 
forty-and-two of them to pieces. 2 Kings ii. 
22, 23. 

Q. Alas! what shall we little children do? 

A. Either go on in your sins, or " remem- 
ber now your Creator in the days of your 
youth, before the evil days come." Eccles. 
xii. 1. 

Q. Why do you mock us to bid us go on in 
our sins ? You had need pray for us that God 
would save us. 

A. I do not mock you, but as the wise man 
doth ; and besides, I pray for you and wish 
your salvation. 

Q. How doth the wise man mock us ? 

A. Thus: "Rejoice, O young man, in thy 
youth, and let thy heart cheer thee in the 
days of thy youth, and walk in the ways of 
thy heart and in the sight of thine eyes ; but 
know thou that for all these things God will 
bring thee to judgment." Eccles. xi. 9. 

Q. What a kind of mocking is this? 

A. Such an one as is mixed with the great- 

* The friendly warnings and admonitions of pious 
ministers and private Christians will add exceedingly 
to the condemnation of the ungodly and impenitent, 
who to the last have slighted the Lord's counsel by 
them, and would have none of their reproof. Prov. i. 
25, 30. 



est seriousness ; as if he should say, Ay, do, 
sinner, go on in your sins if you dare; do 
live in your vanities, but God will have a time 
to judge you for them. 

Q. Is not this just as when my father bids 
me be naught if I will, but if I be naught he 
will beat me for it ? 

A. Yes ; or like that saying of Joshua, " If 
it seem evil to you to serve the Lord, choose 
you this day whom you will serve:" serve 
your sins at your peril. Josh. xxiv. 15. 

Q. Is it not best, then, for me to serve God? 

A. Yes ; for they that serve the devil must 
be where he is, and they that serve God and 
Christ must be where they are. John xii. 16 ; 
Matt. xxv. 41. 

Q. But when had I best begin to serve 
God ? 

A. Just now:f "Remember now thy Cre- 
ator;" now thou hast the Gospel before thee; 
now thy heart is tender and will be soonest 
broken. 

Q. But if I follow my play and sports a lit- 
tle longer, may I not come time enough ? 

A. I cannot promise thee that, for there be 
little graves in the churchyard ; and who can 
tell but that thy young life is short; or, if 
thou dost live, perhaps thy day of grace may 
be as short as was Ishmael's of old. Read also 
Prov. i. 24-26. 

Q. But if I stay a little longer before I turn, 
I may have more wit to serve God than now I 
have, may I not? 

A. If thou stay est longer thou wilt have 
more sin, and perhaps less wit ; for the bigger 
sinner the bigger fool. Prov. i. 22. 

Q. If I serve God sometimes and my sin 
sometimes, how then ? 

A. No man can serve two masters : thou 
canst not serve God and thy sins. God saith, 
" My son, give me thy heart." Also thy soul 
and body are his ; but the double-minded man 
is forbidden to think that he shall receive any 
thing of the Lord. Matt. vi. 24 ; Prov. xxiii. 
26 ; 1 Cor. vi. 28 ; James i. 7, 8. 

Q. Do you find many such little children as 
I am serve God ? 

A. Not many, yet some I do : Samuel served 
him being a child ; when Josiah was young he 
began to seek after the God of his father David ; 

-j- "Now is the accepted time, now is the day of sal- 
vation." The next moment is not our own : the soul 
may then be launched into the world of spirits. 
Moreover, a continuance in sin augments the hard- 
ness and impenitence of the heart. Oh therefore 
" seek the Lord while he may be found." Isa. lv. 6, &c. 



INSTRUCTION FOR THE IGNORANT. 



931 



and how kindly did our Lord Jesus take it to 
see the little children run tripping before him 
and crying, " Hosannah to the Son of David !" 

Q. Then I am not like to have many com- 
panions if I, thus young, begin to serve God, 
am I ? 

A. "Strait is the gate and narrow is the 
way that leadeth unto life, and few there be 
that find it." Yet some companions thou wilt 
have. David counted himself a companion of 
all them that love God's testimonies ; all the 
godly, though gray-headed, will be thy com- 
panions ; yea, and thou shalt have either one 
or more of the angels of God in heaven to at- 
tend on and minister for thee. 

Q. But I am like to be slighted and despised 
by other little children if I begin already to 
serve God, am I not ? 

A. If children be so rude as to mock the 
prophets and ministers of God, no marvel if 
they also mock thee ; but it is a poor heaven 
that is not worth enduring worse things than 
to be mocked for the seeking and obtaining of.* 

Q. But how should I serve God ? I do not 
know how to worship him ? 

A. The true worshippers worship God in 
spirit and in truth. John iv. 24 ; Phil. iii. 3. 

Q. What is meant by worshipping him in 
the spirit? 

A. To worship him in God's Spirit and in 
mine own ; that is, to worship him, being 
wrought over in my very heart by the good 
Spirit of God to an hearty compliance with his 
will. Eom. i. 9; vi. 17; Ps. ci. 3. 

Q. What is it to worship him in truth. 

A. To do all that we do in his worship ac- 
cording to his word, for his word is truth, and 
to do it without dissimulation. Heb. viii. 5; 
John xvii. 17 ; Ps. xxvi. 6 ; cxviii. 19, 20. You 
may take the whole thus : Then do you wor- 
ship God aright when in heart and life you 
walk according to his word. 

Q. How must I do to worship him with my 
spirit and heart? 

A. Thou must first get the good knowledge 
of him : " And th©u Solomon, my son, (said 
David,) know thou the God of thy father, and 
serve him with a perfect heart." Mind you, 
he first bids him know him, and then serve 
him with a perfect heart. 1 Chron. xxviii. 9. 

Q. Is it easy to get a true knowledge of 
God? 

* Sincere Christians who, through divine grace, are 
separated from the world in judgment, affection, and 
practice, must expect to be hated and persecuted by- 
it ; but the now exalted Jesus, whose cause they es- 



A. No. Thou must cry after knowledge, 
and lift up thy voice for understanding: " If 
thou seekest for her as silver, and searchest 
for her as for hid treasure, then shalt thou 
understand the fear of the Lord, and find the 
knowledge of God." Prov. ii. 1-5. 

Q. How comes it to be so difficult a thing to 
attain the true knowledge of God? 

A. By reason of the pride and ignorance 
that- is in us, as also by reason of our wicked 
ways. 

Q. But do not every one profess they know 
God? 

A. Yes ; but their supposed knowledge of 
him varieth as much as do their faces or com- 
plexions, some thinking he is this and some 
that. 

Q. Will you show me a little how they vary 
in their thoughts about him ? 

A. Yes. Some count him a kind of an 
heartless God, that will neither do evil nor 
good ; some count him a kind of an ignorant 
and blind God, that can neither know nor see 
through the clouds ; some again count him an 
inconsiderable God, not worth the enjoying if 
it must not be but with the loss of this world 
and their lusts. Moreover, some think him to 
be altogether such an one as themselves — one 
that hath as little hatred to sin as them- 
selves, and as little love to holiness as them- 
selves. 

Q. Are there any more false opinions of 
God? 

A. Yes. There are three other false opin- 
ions of God : 1. Some think he is all mercy 
and no justice, and that therefore they may 
live as they list. 2. Others think he is all 
justice and no mercy, and that therefore they 
had as good go in their sins and be damned as 
turn and be never the better. 3. Others think 
he is both justice and mercy, but yet think also 
that his justice is such as they can pacify with 
their own good works and save themselves 
with their own right hand. 

Q. How, then, shall I know when I have 
the true knowledge of God ? 

A. When the knowledge of him and the 
Holy Scriptures agree. 

Q. The Scriptures ! Do not all false opin- 
ions of him flow from the Scriptures ? 

A. No, in nowise. It is true, men father 
their errors upon the Scriptures, when indeed 

pouse, will stand by them: in his strength, then, let 
them boldly proclaim his name and truth, in spite of 
all opposition, and he will make them more than con- 
querors. 



032 



BUNYAN'S COMPLETE WORKS. 



they flow from the ignorance of their hearts. 
Eph. iv. 18. 

Q,. But how if I do not understand the Holy 
Bible, must I then go without the true know- 
ledge of God ? 

A. His name is manifested by his word ; the 
Scriptures are they that testify of him, and 
they are able to make the man of God perfect 
in all things and wise unto salvation through 
faith in Jesus Christ. John xvii. 6, 7, 8.; v. 
39 ; 2 Tim. iii. 15, 16. 

Q. But what must one that knoweth not 
God do to get the knowledge of God? 

A. Let him apply his heart unto the Scrip- 
tures, as unto a light that shineth in a dark 
place, (even this world,) until the day dawn 
and the day-star arise in his heart. 

Q. But how shall I know when I have found 
by the Scriptures the true knowledge of God ? 

A. When thou hast also found a true know- 
ledge of thyself. Isa. vi. 5; Job xlii. 5. 

Q. What is it for me to know myself? 

A. Then thou knowest thyself when thou 
art in thine own eyes a loathsome, polluted, 
wretched, miserable sinner, and that not any 
thing done by thee can pacify God unto thee.* 

OF CONFESSION OF SIN". 

Q. You have showed me if I will indeed 
worship God, I must first know him aright; 
now, then, to the question in hand : Pray how 
must I worship him ? 

A. In confessing unto him. Neh. ix. 1, 2, 3. 

Q,. What must I confess ? 

A. Thou must confess thy transgressions 
unto the Lord. Ps. xxxii. 5. 

Q. Was this the way of the godly of old ? 

A. Yes ; Nehemiah confessed his sins, David 
confessed his sins, Daniel confessed his sins, 
and they that were baptized by John in Jor- 
dan confessed their sins. 

Q. What sins must I confess to God ? 
• A. All sins whatsoever ; for he that covereth 
his sins shall not prosper, but whoso confesseth 
and forsaketh them shall find mercy. Prov. 
xxviii. 13 ; 1 John i. 9. 

Q. But how if I do neither know nor re- 
member all my sins ? 

A. Thou must then search and try thy ways 

* The knowledge of ourselves as vile and abomin- 
able, deserving God's wrath and damnation, and, as 
such, hopeless and helpless, is one great step to- 
wards our recovery ; the next is, " to know the only 
true God, and Jesus Christ whom he hath sent," 
as revealed in the word of truth; this is eternal 
life. 



by the holy word of God. Lam. iii. 40; Ps. 
lxxvii. 6. 

Q. But how if I do not make this search 
after my sins ? 

A. If thou dost not, God will ; if thou dost 
not search them out and confess them, God will 
search them out and charge them upon thee, 
and tear thee in pieces for them. Ps. 1. 21, 22. 

Q. Where must I begin to confess my sins ? 

A. Where God beginneth to show thee them. 
Observe, then, where God beginneth with con- 
viction for sin, and there begin thou with con- 
fession of it. Thus David began to confess, 
thus Daniel began to confess. 2 Sam. vii. 18 ; 
Dan. ix. 3-9. 

Q. What must I do, when God hath showed 
me any sin, to make right confession thereof? 

A. Thou must follow that conviction until it 
shall bring thee to the original and fountain of 
that sin, which is thine own heart. 1 Kings 
viii. 38 ; Ps. li. 5. 

Q. Is my heart, then, the fountain and orig- 
inal of sin? 

A. Yes : " For from within, out of the heart 
of man, proceed evil thoughts, adulteries, for- 
nication, murders, thefts, covetousness, wick- 
edness, deceit, lasciviousness, an evil eye, 
blasphemy, pride, foolishness all these evil 
things come from within, and defile the man. 

Q. When a man sees this what will he think 
of himself? 

A. Then he will not only think, but con- 
clude, that he is an unclean thing; that his 
heart has deceived him ; that it is most despe- 
rate and wicked ; that it may not be trusted by 
any means ; that every imagination and thought 
of his heart (naturally) is only evil, and that 
continually. 

Q. You have given me a very bad character 
of the heart, but how shall I know that it is so 
bad as you count it ? 

A. Both by the text and by experience. 

Q. What do you mean by experience ? 

A. Keep thine eyes upon thy heart and also 
upon God's word, and thou shalt see with thine 
own eyes the desperate wickedness that is in 
thine heart; for thou must know sin by the 
law, that bidding thee do one thing and thy 
heart inclining to another.f Eom. vii. 7, 8, 9. 

| The heart of man is the very sink of sin and the 
fountain of all pollution ; all the irregularity of our 
lives flows from the impurities of our hearts and 
natures; for, as our Lord observes, "out of the heart 
proceeds evil thoughts, murders, adulteries, fornica- 
tions, thefts, false-witness, blasphemies : these defile 
a man." Create in us a clean heart, God ! 



INSTRUCTION FOR THE IGNORANT. 



933 



Q. May I thus, then, know my heart? 

A. Yes ; that is, something of it, especially 
the carnality of thy mind, because the carnal 
mind is enmity against God; for "it is not 
subject to the law of God, neither indeed can 
be." Rom. viii. 7. 

Q. Can you particularize some few things 
wherein the wickedness of the heart of man 
shows itself? 

A. Yes; by its secret hankering after sin, 
although the word forbids it ; by its deferring 
of repentance; by its being weary of holy 
duties; by its aptness to forget God; by its 
studying to lessen and hide sin ; by its feigning 
itself to be better than it is; by being glad 
when it can sin without being seen of men ; 
by its hardening itself against the threaten- 
ings and judgments of God ; by its desperate 
inclinings to unbelief, atheism, and the 
like. 

Q. Is there any thing else to be done in 
order to a right confession of sin ? 

A. Yes ; let this conviction sink down into 
thy heart, that God sees much more wicked- 
ness in thee than thou canst see in thyself. If 
thy heart condemn thee, God is greater than 
thy heart and he knows all things ; besides, he 
hath set thy secret sins in the light of his 
countenance. 1 John iii. 20 ; Ps. xc. 8. 

Q. Is there any thing else that must go to a 
right confession of sin? 

A. Yes ; in thy confession thou must greaten 
and aggravate thy sin by all just circumstances. 

Q. How must I do that ? 

A. By considering against how much light 
and mercy thou hast sinned, against how much 
patience and forbearance thou hast sinned; 
also against what warnings and judgments 
thou hast sinned, and against how many of 
thine own vows, promises, and engagements 
thou hast sinned ; these things heighten and 
aggravate sin. Ezra ix. 10-16. 

Q. But what need I confess my sins to God, 
seeing he knows them already ? 

A. Confession of sin is necessary for many 
reasons. 

Q. Will you show me some of those reasons ? 

A. Yes ; one is, by a sincere and hearty con- 
fession of sin thou acknowledgest God to be 
thy Sovereign Lord, and that he hath right to 
impose his law upon thee. Ex. xx. 

Q. Can you show me another reason ? 

* It is the blessed office of the heavenly Comforter, 
the Spirit of God, to convince of sin, righteousness, 
and judgment; "Behold, I am vile!" was the lan- 
guage of one of old ; and of another, " Enter not into 



A. Yes ; by confessing thy sin thou subscrib- 
est to his righteous judgments that arc pro- 
nounced against it. Ps. li. 3, 4. 

Q. Can you show me another reason ? 

A. Yes ; by confessing of Bin thou showest 
how little thou deservest the least mercy from 
God* 

Q. Have you yet another reason why I 
should confess my sin ? 

A. Yes ; by so doing thou showest whether 
thy heart loves it or hates it. He that heartily 
confesseth his sin is like him who, having a 
thief or traitor in his house, brings him out to 
condign punishment ; but he that forbears to 
confess is like him who hideth a thief or trai- 
tor against the laws and peace of our Lord the 
King. 

Q. Give me one more reason why I should 
confess my sins to God. 

A. He that confesseth his sin casteth him- 
self at the feet of God's mercy, utterly con- 
demns and casts away his own righteousness, 
concludeth there is no way to stand just and 
acquit before God but by and through the 
righteousness of another, whither God is re- 
solved to bring thee if ever he saves thy soul. 
Ps. li. 1, 2, 3; 1 John i. 9 ; Phil. iii. 6, 7, 8. 

Q. What frame of heart should I be in when 
I confess my sins ? 

A. Do it heartily, and to the best of thy 
power thoroughly, for to feign in this work is 
abominable ; to do it by halves is wickedness ; 
to do it without sense of sin cannot be accept- 
able ; and to confess it with the mouth and to 
love it with the heart is a lying unto God and 
a provocation of the eyes of his glory. 

Q. What do you mean by feigning and dis- 
sembling in this work ? 

A. When men confess it, yet know not what 
it is ; or if they think they know it, do not 
conclude it so bad as it is ; or when men ask 
pardon of God, but do not see their need of 
pardon ; such men must need dissemble. 

Q. What do you mean by doing it by the 
halves ? 

A. When men confess some, but not all that 
they are convinced of, or if they confess all, 
yet labour in their confession to lessen it ; or 
when in their confession they turn not from all 
sin to God, but from one sin to another : " They 
turned, but not to the Most High, none of them 
did exalt him." Prov. xviii. 13. 

judgment with thy servant, Lord; for in thy sight 
shall no flesh living be justified." This also should - 
be ours, for " we have all sinned, and come short of 
God." 



934 



BUNYAN'S COMPLETE WORKS. 



Q. What is it to confess sin without Ihe 
sense of sin? 

A. To do it through custom or tradition when 
there is no guilt upon the conscience : now this 
cannot be acceptable. 

Q. What is it to confess it with the mouth, 
to love it with the heart? 

A. When men condemn it with their mouth, 
but refuse to let it go ; when with their mouth 
they show much love, but their heart goeth 
after their covetousness. 

Q. But I ask you what frame of heart I 
should be in in my confessions ? 

A. I have showed you how you should not 
be ; well, I will show you now what frame of 
heart becomes you in your confessions of sin. 
Labour by all means for a sense of the evil 
that is in sin. 

Q. What evil is there in sin ? 

A. No man with tongue can express what 
may by the heart be felt of the evil of sin;* 
but this know, it dishonoureth God, it provok- 
eth him to wrath, it damneth the soul. Rom. 
ii. 23. 

Q,. What else would you advise me to in this 
great work? 

A. When you confess sin, tears, shame, and 
orokenness of heart become us. Jer. 1. 4. 

Q. What else becomes me in my confessions 
of sin? 

A. Great detestation of sin, with unfeigned 
sighs and groans that express that thou dost it 
heartily. Job xlii. 5, 6. 

Q. Is here all? 

A. No ; tremble at the word of God ; trem- 
ble at every judgment, lest it overtake thee ; 
tremble at every promise, lest thou shouldst 
miss thereof: "For (saith God) to this man 
will I look, even to him that is poor and of a 
contrite spirit, and that trembles at my word." 
Isa. lxvi. 2 ; Heb. iv. 1, 2. 

Q. What if I cannot thus confess my sins ? 

A. Bewail the hardness of thy heart, keep 
close to the best preachers, remember that thou 
hangest over hell by the weak thread of an un- 
certain life ; and know God counts it a great 
evil not to be ashamed of, not to blush at sin. 

Q. Are there no thanks to be rendered to 
God in confessions ? 



* To make a verbal confession of our sins, how just 
soever, will not avail us, unless the heart be touched 
with a feeling of the aggravated nature of them, so as 
to make the soul cry out with the royal penitent, 
" Against thee, thee only, have I sinned, and done this 
evil in thy sight, that thou mightest be justified," &c. 
Ps. li. 4. 



A. Oh yes. Thank him for that he hath let 
thee see thy sins; thank him that he hath 
given thee time to acknowledge thy sins — thou 
mightest now have been confessing in hell ; 
thank him also that he hath so far condescended 
as to hear the self-bemoaning sinner, and that 
he hath promised surely to have mercy upon 
such. Jer. xxxi. 18, 19, 20. 

OF FAITH IN CHRIST. 

Q. I AM glad that you have instructed me 
into this part of the worship of God ; I pray 
thee tell me also how else I should worship him. 

A. Thou must believe his word. 

Q. Is that worshipping of God ? 

A. Yes: "After the way which you call 
heresy, so worship I the God of my fathers, 
believing all things that are written in the law 
and the prophets," &c. Acts xxiv. 14. 

Q. Why should believing be considered a 
part of God's worship? 

A. Because without faith it is impossible to 
please him. Heb. xi. 6. 

Q. Why not possible to please him without 
believing? 

A. Because in all true worship a man must 
believe that God is, and that he is a re warder 
of them that diligently seek him. Besides, he 
that worships God must also of necessity be- 
lieve his word, else he cannot worship with 
that reverence and fear that becomes him, but 
will do it in a superstitious, profane manner ;f 
~" for whatsoever is not of faith is sin." Eom. 
xiv. 23. 

Q. But do not all believe as you have said ? 

A. " That which is bom of the flesh is flesh, 
and that which is born of the Spirit is spirit." 
And again, " The children of the flesh, these are 
not the children of God, but the children of 
the promise are counted for the seed." John 
iii. 6; Rom. ix. 8. 

Q. What do you mean by that ? 

A. Thou must be born twice before thou 
canst truly believe once. 

Q. How do you prove that? 

A. Because believing is a Christian act, and 
none are true Christians but those that are 
born again. But I mean by believing, believ- 
ing unto salvation. 

Q. Can you prove this ? 

| If you would draw near to God in a duty of his 
worship with a true heart, you must do it in full as- 
surance of faith concerning your enjoyment of Christ 
and his salvation, looking for grace to be enabled to 
hear and receive the word as the word of God, and to 
meditate upon it with profit and delight. 



INSTRUCTION FOR THE IGNORANT. 



935 



A. Yes ; they that believe in the name of 
Christ are such which are born not of blood, 
nor of the will of the flesh, nor of the will of 
man, but of God. John i. 12, 13. 

Q. What is believing? 

A. It is such an act of a gracious soul as 
layeth hold on God's mercy through Christ. 
Acts xv. 11. 

Q. Why do you call it an act of a gracious 
soul? 

A. Because their minds are disposed that 
way by the power of the Holy Ghost. Kom. 
xv. 13. 

Q. If such a poor sinner as I am would be 
saved from the wrath to come, how must I be- 
lieve? 

A. Thy first question should be, On whom 
must I believe ? John ix. 35, 36. 

Q. On whom, then, must I believe? 

A. On the Lord Jesus Christ. Acts xvi. 31, 
32. 

Q. Who is Jesus Christ, that I might believe 
in him ? 

A. He is the only-begotten Son of God. 
John iii. 16. 

Q. Why must I believe on him ? 

A. Because he is the Saviour of the world. 
2 Pet. i. ; 1 John iv. 14. 

Q. How is he the Saviour of the world? 

A. By the Father's designation and send- 
ing : " For God sent not his Son into the world 
to condemn the world, but that the world 
through him might be saved." John iii. 13. 

Q. How did he come into the world? 

A. In man's flesh, in which flesh he fulfilled 
the law, died for our sins, conquered the devil 
and death, and obtained eternal redemption 
for us.* 

Q. But is there no other way to be saved 
but by believing in Jesus Christ? 

A. There is no other name given under 
heaven among men whereby we must be 
saved ; and therefore he that believeth not 
shall be damned. Acts iv. 12 ; Mark xvi. 16 ; 
John iii. 18, 36. 

Q. What is believing on Jesus Christ? 

A. It is a receiving of him, with what is in 
him, as the gift of God to thee a sinner. John 
i. 12. 



* The adorable God-man lived and suffered and 
died as the representative of his people. The right- 
eousness of his life was to be their right and title to 
life, and the righteousness of his sufferings and death 
was to save them from all the sufferings due to their 
sins. Hereby the law, justice, faithfulness, and holi- 
ness of God will be eternally glorified. 



Q. What is in Jesus Christ to encourage me 
to receive him? 

A. Infinite righteousness to justify thee, and 
the Spirit without measure to sanctify thee. 
Isa. xlv. 24, 25. 

Q. Is this made mine if I receive Christ? 

A. Yes, if thou receive him as God ofFereth 
him to thee. John iii. 16. 

Q. How doth God offer him to me? 

A. Even as a rich man freely ofFereth an 
alms to a beggar, and so must thou receive 
him. John vi. 32-36. 

Q. Hath he indeed made amends for sin, 
and would indeed have me accept of what he 
hath done ? 

A. That he hath made amends for sin, it is 
evident, because God for Christ's sake forgiv- 
eth thee. And it is as evident that he would 
have thee accept thereof, because he ofFereth it 
to thee, and hath sworn to give thee the ut- 
most benefit — to wit, eternal life — if thou dost 
receive it ; yea, and hath threatened thee with 
eternal damnation if, after all this, thou shalt 
neglect so great salvation. 

Q. But how must I be qualified before I 
shall dare to believe in Christ ? 

A. Come sensible of thy sins and of the 
wrath of God due unto them, for thus thou art 
bid to come. Matt. xi. 28. 

Q. Did ever any come thus to Christ? 

A. David came thus, Paul and the jailer 
came thus ; also Christ's murderers came thus. 
Ps. li. 1, 2, 3 ; Acts ix. 6 ; xvi. 30, 31 ; ii. 37. 

Q. But doth it not seem most reasonable 
that we should first mend and be good ? 

A. " The whole have no need of the physi- 
cian, but those that are sick. Christ came not 
to call the righteous, but sinners, to repent- 
ance." Mark ii. 17. 

Q. But is it not the best way, if one can, to 
mend first ? 

A. This is just as if a sick man should say, 
Is it not best for me to be well before I go to 
the physician? or as if a w r ounded man should 
say, When I am cured I will lay on the plas- 
ter, f 

Q. But when a poor creature sees its vile- 
ness it is afraid to come to Christ, is it not ? 
A, Yes; but without ground, for he hath- 

"f" God will give us his consolations before our good 
works as well as after them, that we may know that 
he giveth everlasting consolation and good hope 
through grace, and not through the procurement of 
our works. 2 Thess. ii. 16. The more desperate our 
disease the faster we should flee to Christ for a 
cure. 



936 



BUNYAN'S COMPLETE WORKS. 



said, " Say to them that are of a fearful heart, 
Be strong, fear not; and to this man will I 
look, even to him that is poor and of a con- 
trite spirit, and trembles at my word." Isa. 
xxxv. 4; lxvi. 2. 

Q. What encouragement can be given us 
thus to come? 

A. The prodigal came thus, and his father 
received him and fell upon his neck and 
kissed him. Thus he received the Colossians, 
and consequently all that are saved. Luke 
xv. ; Col. ii. 13. 

Q. Will you give me one more encourage- 
ment? 

A. The promises are so worded that they 
that are scarlet sinners, crimson sinners, blas- 
phemous sinners have encouragement to come 
to him with hopes of life. Isa. i. 18 : Mark 
iii. 28 ; John vi. 36 ; Luke xxxiv. 47 ; Acts 
xiii. 36. 

Q. Shall any one that believeth be saved ? 

A. If they believe as the Scriptures have 
said, if the Scriptures be fulfilled in their be- 
lieving. John vii. 38 ; James ii. 23. 

Q. What do you mean by that ? 

A. When faith which a man saith he hath 
proveth itself to be of the right kind by its acts 
and operations in the mind of a poor sinner. 
James ii. 19-23. 

Q. Why, are there many kinds of faith ? 

A. Yes ; there is a faith that will stand 
with a heart as hard as a rock ; a short- 
winded faith, which dureth for a while, and 
in time of temptation such fall away. Luke 
viii. 13. 

Q. Is there any other kind of faith ? 

A. Yes ; there is a faith that hath no more 
life in it than hath the body of a dead man. 
James ii. 26. 

Q. Is there yet another of these unprofit- 
able faiths? 

A. Yes; there is a faith that is of our- 
selves, and not of the special grace of God ? 
Eph. ii. 8. 

Q. Tell me if there be yet another? 

A. There is a faith that standeth in the 
wisdom of men and not in the power of God. 
1 Cor. ii. 5. 

Q. Is here all? 

A. No; there is a faith that seems to be 
Jioly, but it will not do, because it is not the 
smost holy faith. 2 Pet. ii. 20 ; Jude 20. 



* Divine and saving faith brings us to believe in 
Christ as alone sufficient and all-sufficient for our hap- 
piness and salvation, despairing altogether of any at- 



Q. Alas ! if there be so many kinds of faith 
that will not profit to salvation, how easy is it 
for me to be deceived ! 

A. It is easy indeed; and therefore the 
Holy Ghost doth in this thing so often cau- 
tion us, "Be not deceived, let no man deceive 
you, and if a man thinketh himself to be 
something when he is nothing, he deceiveth 
himself." 

Q. But is there no way to distinguish the 
right faith from that which is wrong ? * 

A. Yes; and that by the manner of its 
coming and operation ? 

Q. What do you mean by the manner of its 
coming? 

A. Nay, you must make two questions of 
this one ; that is, What is it for faith to come ? 
and, In what manner doth it come ? 

Q. Well, then, what is it for faith to come? 

A. This word, faith comes, supposeth thou 
wert once without it; it also supposeth that 
thou didst not fetch it whence it was ; it also 
supposeth it hath a way of coming. Gal. iii. 
23, 25. 

Q. That I was once without it you inti- 
mated before, but must I take it, without 
proof, for granted? 

A. I will give you a proof or two : God hath 
concluded them all in unbelief; and again it is 
said, Faith comes, and again, the Holy Ghost 
insinuateth our estate to be dreadful before 
faith come. 

Q. Why, how is it with men before faith 

comes ? 

A. Without faith, or before faith comes, it 
is impossible to please God ; for whether their 
actions be civil or religious, they sin in all 
they do : " The sacrifice of the wicked is an 
abomination, and the ploughing of the wicked 
is sin." Prov. xxi. 4, 27. 

Q. Is not this a very sad condition ? 

A. Yes ; but this is not all ; for their pres- 
ent unbelief bindeth them over to wrath by 
shutting them up to the law ; it also draweth 
them away from God, and will drown them in 
everlasting damnation if the grace of God 
prevent not. 

Q. What if a man saw himself in this 
condition ? 

A. There are many see themselves in this 
condition ? 

Q. How came they to see it ? 



tainment of happiness by our own wisdom, strength, 
works of righteousness, or any fleshly, worldly, con- 
fidences whatsoever. 



INSTRUCTION FOR THE IGNORANT. 



937 



A. By the preaching and hearing the word 
of God. John xvi. 8, 9. 

Q. And what do such think of themselves? 

A. They do not only think, but know, that 
in this condition they are without Christ, 
without hope, and without God in the world. 
Eph. ii. 11, 12. 

Q. Are not they happy that see not them- 
selves in this condition ? 

A. Yes ; if they have seen themselves de- 
livered therefrom by a work of faith in their 
souls, else not. 

Q. How do you mean? 

A. I mean, if they have seen themselves de- 
livered from this state by being by the word 
and Spirit of God implanted into the faith of 
Christ. 

Q. Are not they happy that are never trou- 
bled with this sad sight of their condition ? 

A. They are just so happy as is that man 
who lieth fast asleep in his house while it is 
on fire about his ears. Can a man be happy 
that is ignorant that he is without God, and 
Christ, and hope? Can a man be happy that 
is ignorant that he is hanging over hell by 
the poor w r eak thread of an uncertain life ? * 
For this is the state of such an one. 

Q. But may not faith come to a man without 
he see himself to be first in this condition ? 

A. It is God's ordinary way to convince men 
of this their sad condition before he revealeth 
to them the righteousness of faith, or work 
faith in them to lay hold of that righteous- 
ness. 

Q.. How, then, do you conclude of them that 
never saw themselves shut up by unbelief under 
sin and the curse of God ? 

A. I will not judge them for the future; 
God may convert them before they die, but at 
present their state is miserable; for because 
they are shut up and held prisoners by the 
law, by their lusts, and by the devil and unbe- 
lief, therefore they cannot so much as with 
their hearts desire that God would have mercy 
upon them and bring them out of their snares 
and chains. 

Q. Then do you count it better for a man to 
see his condition by nature than to be ignorant 
thereof? 

A. Better a thousand times to see it in this 



* The awful condition of the unconverted consists 
in their being in a state of separation from God, in- 
sensible of that dismal state, utterly unable to extri- 
cate themselves out of it, and loathsome to God while 
they continue in it. The unregenerate are twice 
dead, being legally and spiritually so. 



world than to see it in hell-fire, for he must 
see it there or here. Now if he sees it here, 
this is the place of prayer, here is the preach- 
ing of the word, which is God's ordinance to 
beget faith. Besides, here God applieth prom- 
ises of mercy to the desolate, and Christ also 
hath protested that he that cometh to him he 
will in nowise cast out. John vi. 37. 

Q. I am convinced that I was once without 
faith, and also that I cannot fetch it; but pray 
tell me the way of its coming? 

A. " Faith comes by hearing, and hearing by 
the word of God." 

Q. How by hearing? 

A. God mixed it with the word when he ab- 
solutely intendeth the salvation of the sinner. 

Q. And how do men hear when faith is 
mixed with the word? 

A. They hear the word not as the word of 
man, but, as it is in truth, the word of God, 
which worketh effectually in them that believe. 
1 Thess. ii. 13. 

Q. Pray tell me now the manner of its com- 
ing? 

A. It comes through difficulty, it comes 
gradually. • 

Q. What are the difficulties which oppose it 
at its coming? 

A. Sense of unworthiness, guilt of con- 
science, natural reason, unbelief, and argu- 
ments forged in hell, and thence suggested by 
the devil into the heart against it. 

Q. How doth faith come gradually ? 

A. Perhaps at first it is but like a grain of 
mustard seed, small and weak. Matt. xvii. 20. 

Q. Will you explain it further? 

A. Faith at first, perhaps, may have its ex- 
cellency lie in view only — that is, in seeing 
where justification and salvation is ;f after 
that it may step a degree higher, and be able 
to say, It may be or who can tell but I may 
obtain this salvation? Again, it may perhaps 
go yet a step higher, and arrive to some short 
and transient assurance. 

Q. But doth faith come only by hearing? 

A. It is usually begotten by the word 
preached, but after it is begotten it is in- 
creased several ways. It is increased by 
prayer; it is increased by Christian confer- 
ence; it is increased by reading; it is in- 

f The most effectual knowledge for our salvation is, 
to understand these two points : the desperate sinful- 
ness and misery of our own natural condition, and the 
alone-sufficiency of the grace of God in Christ for our 
salvation, that we may be abased as to the flesh, and 
exalted in Christ alone. 



938 



BUNYAN'S COMPLETE WORKS. 



creased by meditation ; it is increased by the 
remembrance of former experiences. 

Q. What do these things teach us? 

A. They teach us that the men of this world 
are very ignorant of, and as much without de- 
sire after, faith; they neither hear nor pray, 
confer nor read, nor meditate for the sake of 
faith. 

Q. But you said even now that this faith 
was distinguished from that which profiteth 
not to salvation, as by the manner of its com- 
ing, so by its operation : pray what is its ope- 
ration? 

A. It causeth the soul to see in the light 
thereof that there is no righteousness in this 
world that can save the sinner. Isa. lxiv. 6. 

Q. How doth it give the soul this sight? 

A. By giving him to understand the law, 
and his own inability to do it. Gal. ii. 15, 16. 

Q. And doth it always show the soul where 
justifying righteousness is? 

A. Yes; it shows that justifying righteous- 
ness is only to be found in the Lord Jesus 
Christ, in what he hath done and suffered in 
the flesh. Isa. xlv. 24, 25; Phil. iii. 3-9. 

Q. How doth faith find this righteousness in 
Christ? 

A. By the word, which is therefore called 
the word of faith, because faith by that 
findeth sufficient righteousness in him. Rom. 
x. 6-9. 

Q. How else doth it operate in the soul? 

A. It applieth this righteousness to the sin- 
ner, and also helps him to embrace it.* 

Q. How else doth it operate? 

A. By this application of Christ the soul is 
quickened to life, spiritualized, and made 
heavenly. For right faith quickeneth to spir- 
itual life, purifies and sanctifies the heart, and 
worketh up the man that hath it into the im- 
age of Jesus Christ. 

Q. How else doth it operate? 

A. It giveth the soul peace with God through 
Jesus Christ. Rom. v. 1. 

Q. Surely Christ is of great esteem with 
them that have this faith in him, is he not? 

A. Yes, yes. Unto them therefore which 
believe he is precious — precious in his person, 
precious in his undertakings, precious in his 
word. 

* Faith is the instrumental cause of justification, for 
it is the proper act of faith to receive remission of sins, 
(Acts xxvi. 18,) to receive the gift of righteousness 
(Rom. v. 17,) to receive Christ in the promise as the 
gift of the Father. John i. 12 ; iv. 10. This is the only 
way to obtain peace with God. 



Q. Can these people, then, that have this faith 
endure to have this Christ spoken against? 

A. Oh no. This is a sword in their bones 
and a burden that they cannot bear. Ps. xlii. 
10; Zeph. iii. 18, 19. 

Q. Doth it not go near them when they see 
his ways and people discountenanced ? 

A. Yes ; and they also choose rather to be 
despised and persecuted with them than to 
enjoy the pleasures of sin for a season. Heb. 
xi. 24, 25. 

Q. Do they not pray much for his second 
coming? 

A. Yes, yes; they would fain see him on 
this side the clouds of heaven ; their conver- 
sation is in heaven, from whence they look for 
the Saviour, the Lord Jesus Christ. Phil. iii. 
20. 

Q. And do they live in this world as if he 
were to come presently ? 

A. Yes ; for his coming will be glorious and 
dreadful, full of mercy and judgment : " The 
day of the Lord will come as a thief in the 
night, in which the heavens shall pass away 
with a great noise, and the elements shall 
melt with fervent heat ; the earth also and the 
works therein shall be burnt up. Seeing, then, 
that all these things shall be dissolved, what 
manner of persons ought we to be in all holy 
conversation and godliness ?" 2 Pet. iii. 10, 11. 

OF PRAYER. 

Q. Well, I am glad that you have showed 
me that I must worship God by confession of 
sin and faith in Jesus Christ. Is there any 
other thing a part of the true worship of God? 

A. Yes, several; I will mention only two 
more at this time. 

Q. What are they? 

A. Prayer and self-denial. f 

Q. Is prayer, then, a part of the worship of 
God? 

A. Yes ; a great part of it. 

Q. How do you prove that ? 

A. " Oh come let us worship and bow down, 
let us kneel before the Lord our Maker." Ps. 
xcv. 6. 

Q. Is there another Scripture proves it ? 
A. Yes; "Then she came and worshipped 
him, saying, Lord, help me." Matt. xv. 25. 
Q. What is prayer ? 

f " The effectual fervent prayer of the righteous 
(or justified person) availeth much." James iv. 16, 
" In all things, by prayer and supplication, with 
thanksgiving, let your requests be made known unto 
God." Phil. iv. 



INSTRUCTION FOR THE IGNORANT. 



939 



A. A sincere, sensible, affectionate pouring 
out of the soul to God, in the name of Christ, 
for what God hath promised. 

Q. Doth not everybody pray ? 

A. No : " The wicked, through the pride of 
his countenance, will not seek after God ; God 
is not in all his thoughts." Ps. xl. 4. 

Q. What will become of them that do not 
pray? 

A. They do not worship God, and he will 
destroy them : " Pour out thy fury (saith the 
prophet) upon the heathen, and upon the 
families that call not upon thy name." Ps. 
lxxix. 6 ; Jer. x. 25. 

Q. But seeing God knoweth what we want, 
why doth he not give us what we need without 
praying? 

A. His counsel and wisdom leadeth him 
otherwise : " Thus saith the Lord, I will yet 
be inquired of by the house of Israel to do it 
for them." Ezek. xxxvi. 37. 

Q. Why will God have us pray ? 

A. Because he would be acknowledged by 
thee that he is above thee, and therefore would 
have thee come to him as the mean come to 
the mighty. Thus Abraham came unto him. 
Gen. xviii. 27, 30. 

Q. Is there another reason why I should 
pray? 

A. Yes ; for by prayer thou acknowledgest 
that help is not in thine own power. 2 Chron. 
xx. 6, 12. 

Q. What reason else have you why I should 
pray? 

A. By prayer thou confessest that help is 
only in him. Ps. lxii. 1. 

Q. What other reasons have you ? 

A. By prayer thou confessest thou canst not 
live without his grace and mercy. Matt. xiv. 
30 ; Heb. iv. 16. 

Q. Are all that pray heard of the Lord? 

A. No: "They looked, (that is, prayed,) 
but there was none to save them ; even unto 
the Lord, but he answered them not." * 2 Sam. 
xxii. 42. 

Q. To what doth God compare the prayers 
which he refuseth to answer ? 

A. He compareth them to the howling of a 
dog. Hos. vii. 14. 

Q. Who be they whose prayers God will not 
answer ? 

A. Theirs who think to be heard for their 
much speaking and vain repetition. Matt. vi. 7. 

* " The sacrifice of the wicked is an abomination to 
the Lord, but the prayer of the upright is his delight." 
Prov. xv. 8. That our prayers may be heard, the 



Q. Is there any other whose prayer God re- 
fuseth ? 

A. Yes; there are that ask and have not, 
because what they ask they would spend upon 
their lusts. James iv. 3. 

Q. Is there any other whose prayer God re- 
fuseth ? 

A. Yes : " If I regard iniquity in my heart 
the Lord will not hear my prayer." Ps. lxvi. 
18. 

Q. Is the regarding of sin in our heart such 
a deadly hindrance to prayer ? 

A. "Son of man, (saith God,) these men 
have set up their idols in their heart, and 
have put the stumbling-block of their iniquity 
before their face ; should I be inquired of at 
all by them ? I will set my face against that 
man, and will make him a sign and a proverb, 
and I will cut him off from the midst of my 
people." Ezek. xiv. 3, 8. 

Q. Whose prayers be they that God will 
hear? 

A. The prayers of the poor and needy. Ps. 
xxxiv. 6 ; Isa. xli. 17. 

Q. What do you mean by the poor? 

A. Such as have poverty in spirit. Matt. v. 

3. 

Q. Who are they that are poor in spirit ? 

A. They that are sensible of the want and 
necessity of all those things of God that pre- 
pare a man to the kingdom of heaven. 

Q. What things are they ? 

A. Faith, hope, love, joy, peace, a new 
heart, the Holy Ghost, sanctification. See 
James iii. 5; 2 Thess. ii. 16. 

Q. What do you mean by the needy ? 

A. Those whose souls long and cannot be 
satisfied without the enjoyment of these blessed 
things. Ps. lxiii. 1 ; cxix. 20. 

Q. Will God hear the prayers of such ? 

A. Yes; "For he satisfieth the longing 
soul, and filleth the hungry soul with good 
things." Ps. cvii. 9. 

Q. How shall I know that I am one of those 
to whom God will give these things ? 

A. If thou seest a beauty in them beyond 
the beauty of all other things. Ps. ex. 3. 

Q. How else shall I know he heareth me ? 

A. If thou desirest them for their beauties' 
sake. Ps. xc. 14, 17. 

Q. How else should I know I shall have 
them? 

A. When thy groanings after them are be- 
yond expression. Rom. viii. 26. 

heart should be right with God and the soul at peace 
with him, through the Son of his love. 



940 



BUNYAN'S COMPLETE WORKS. 



Q. How else should I know, and so be en- 
couraged to pray ? 

A. When thou followest hard after God in 
all his ordinances for the obtaining of them. 
Isa. iv. 31 ; lxiv. 5. 

Q. How else should I know ? 

A. When thou makest good use of that lit- 
tle thou hast already. Eev. iii. 8. 

Q. Are here all the good signs that my 
prayers shall be heard ? 

A. No ; there is one more, without which 
thou shalt never obtain. 

Q. Pray what is that? 

A. Thou must plead with God the name and 
merits of Jesus Christ, for whose sake only 
God giveth thee these things : " If we ask any 
thing in his name, he heareth us, and whatso- 
ever you ask the Father in my name, (saith 
Christ,) I will do it."* John xiv. 13, 14. 

Q. Doth God always answer presently ? 

A. Sometimes he doth, and sometimes he 
doth not. Isa. xxx. 19 ; Dan. x. 12. 

Q. Is not God's deferring a sign of his 
anger ? 

A. Sometimes it is not, and sometimes it is. 

Q. When is it no sign of his anger? 

A. When we have not wickedly departed 
from him by our sins. Luke xviii. 7. 

Q. When is it a sign of his anger ? 

A. When we have backslidden, when we 
have not repented some former miscarriages. 
Hos. v. 14, 15. 

Q. Why doth God defer to hear their pray- 
ers that have not wickedly departed from him? 

A. He loves to hear their voice, to try their 
faith, to see their importunity, and to observe 
how they can wrestle with him for a blessing. 

Q. But is not deferring to answer prayer a 
great discouragement to praying ? 

A. Though it is because of our unbelief, 
yet it ought not, because God is faithful : 
" Therefore men ought always to pray, and not 
to faint." Luke x. 1-7. 

OF SELF-DENIAL. 

Q. I am glad you have thus far granted my 
request; but you told me that there was an- 
other part of God's worship ; pray repeat that 
again. 

* In Christ, God is always well pleased; our pray- 
ers must be offered up through his mediation, in obe- 
dience to God's command, with an eye to his glory, 
and for what is agreeable to his will and heavenly 
wisdom to grant, "lifting up h)ly hands, without 
wrath or doubting," (1 Tim. ii. 8,) for God's service 
must be in faith, love, and purity of heart. 



A. It is self-denial. 

Q. Now I remember it well ; pray how do 
you prove that self-denial is called a part of 
God's worship ? 

A. It is said of Abraham that when he went 
to offer up his son Isaac upon the altar for a 
burnt-offering, which was to him a very great 
part of self-denial, that he counted that act 
of his worshipping God. 

Q. Will you be pleased to read the text ? 

A. Yes: "And Abraham said unto his 
young men, Abide ye here with the ass, and 
I and the lad will go yonder and worship," 
&c. This now was when he was going to slay 
his son Isaac. Gen. xxii. 5. 

Q. What is self-denial ? 

A. It is for a man to forsake his all for the 
sake of Jesus Christ.f 

Q. Will you prove this by a Scripture or 
two? 

A. Yes : "Whosoever he be of you that for- 
saketh not all that he hath, he cannot be my 
disciple." Luke xiv. 33. 

Q. Indeed this is a full place : can you give 
me one more ? 

A. Yes: "What things were gain to me, 
those I counted loss for Christ ; yea doubtless, 
and I count all things but loss for the excel- 
lency of the knowledge of Christ Jesus my 
Lord, for whom I have suffered the loss of all 
things, and do count them but dung, that I 
may win Christ," &c. Phil. iii. 7, 8. 

Q. These two are indeed a sufficient answer 
to my question ; but pray will you now give 
me some particular instances of the self-denial 
of them that have heretofore been the follow- 
ers of Christ? 

A. Yes : Abel denied himself, to the losing 
of his blood: Abraham denied himself, to the 
losing of his country and his father's house : 
Moses denied himself a crown and a kingdom 
and of ease and tranquillity : Joseph denied 
himself of fleshly lusts. Gen. iv. 8 ; xii. 1-4 ; 
Heb. ix. 24-27 ; Gen. xxxix. 7, 8, 9. 

Q. But these men each of them denied 
themselves but of some things ; did they ? 

A. You see Abel lost all, his blood and 
all ; Abraham left his country, to the hazard 
of his life ; so did Moses, in leaving the crown 

-j- Meaning that we prefer Christ above all things 
this world affords or the heart can wish for, which the 
Christian may with good reason do, for in him dwells 
the fulness of the Godhead : he has unsearchable 
riches of wisdom and knowledge to bestow, all-suffi- 
cient grace and strength to enable us to do and suffer 
his will, and everlasting glory in heaven. 



INSTRUCTION FOR THE IGNORANT 



941 



and kingdom; and Joseph in denying his 
mistress. Gen. xii. 13 ; Heb. xi. 27 ; Gen. xxxix. 
10-15. 

Q. Will you discourse a little particular of 
self-denial ? 

A. With all my heart. 

Q. First, then, pray, in what spirit must 
this self-denial be performed ? 

A. It must be done in the spirit of faith, 
of love, and of a sound mind ; otherwise, " if 
a man should sell all that he hath and give 
to the poor, and his body to be burnt be- 
sides, it would profit him nothing." 1 Cor. 
xiii. 1, 2, 3. 

Q. Who are like to miscarry here ? 

A. They whose ends in self-denial are not 
according to the proposals of the Gospel. 

Q. Who are they ? 

A. They that suffer through strife and vain- 
glory ; or thus, they who seek in their suffer- 
ings the praise of men more than the glory of 
Christ and profit of their neighbour. 

Q. Who else are like to miscarry here ? 

A. They that have designs, like Ziba, to 
ingratiate themselves by their pretended self- 
denial into the affections of the godly, and to 
enrich themselves by this means. 2 Sam. xiv. 
1-4. 

Q. Are there any other like to miscarry 
here? 

A. Yes; they that by denying themselves 
think with the Pharisee to make themselves 
stand more righteous in God's eyes than 
others. Luke xviii. 11, 12. 

Q. Who else are in danger of miscarrying 
here? 

A. They who have fainted in their works, 
they whose self-denial hath at last been over- 
come by self-love.* Gal. iii. 4 ; vi. 9. 

Q. Shall I propound a few more questions ? 

A. If you please. 

Q. What, then, if a man promiseth to deny 
himself hereafter and not now, is not this one 
step to this kind of worship ? 

A. No, by no means; for the reason why 
this man refuseth to deny himself now is be- 
cause his heart at present sticks closer to his 
lusts and the world than to God and Christ. 



* The consideration of the immense price and value 
of our redemption by the Son of God, whose love was 
stronger than death, should lay us under the strictest 
obligations to holy obedience ; for no tongue can utter 
or heart conceive the unspeakable reward which an 
unwearied, unfainting diligence in well-doing will 
procure to the humble believer in the next life, 
through the rich, unmerited grace of his covenant God. 



Q. Can you give me a Scripture instance to 
make this out? 

A. Yes; Esau never intended for ever to 
part with the blessing, he intended to have it 
hereafter ; but God counted his not choosing 
of it at present a despising of it and a prefer- 
ring of his lusts before it : and therefore when 
he would, God would not but reject both him 
and his tears. Gen. xxv. 30-34; Heb. xii. 14, 
15, 16. 

Q. How and if a man shall say thus, I am 
willing to deny myself in many things, though 
he cannot deny himself in all, is not this one 
step in this part of this worship of God ? 

A. No, in nowise ; for this man doth just 
like Saul ; he will slay a part, and will keep a 
part alive ; the kingdom must be taken from 
him also. 1 Sam. xv. 

Q. How if a man be willing to lose all but 
his life? 

A. He that will save his life shall lose it, 
but he that will lose his life for my sake, saith 
Christ, shall save it unto life eternal. Matt, 
xvi. 25 ; John xii. 25. 

Q. How if a man has been willing to lose 
all that he hath, but is not now, will not God 
accept of his willingness in time past, though 
he be otherwise now ? 

A. No ; for the true disciple must deny him- 
self daily, take up his cross daily, and go after 
Jesus Christ. Luke ix. 23. 

Q. But how if a man carrieth it well out- 
wardly, so that he doth not dishonour the 
Gospel before men, may not this be counted 
self-denial ? 

A. No, if he be not right at heart; for 
though man looketh on the outward appear- 
ance, God looketh at the heart. 1 Sam. xvi. 7. 

Q. But if I be afraid my heart may deceive 
me in this great work, if hard things come 
upon me hereafter, is there no way to find out 
whether it will deceive me then or no ? 

A. I will give you a few answers to this 
question, and will show you first whose heart 
is like to deceive him in this work. 

Q. Will you befriend me so much ? 

A. Yes. 1. He that makes not daily con- 
science of self-denial is very unlike to abide 
a disciple for times to come if difficult.f 

f Christ came not to do his own will, but his heav- 
enly Father's; let us look for grace to tread in his 
steps. If we please ourselves we are not the servants 
of the crucified Jesus. Let us remember that this sin- 
ful, polluted, destruction-devoted world is not our rest, 
but heaven. Oh that our hearts' desires and affections 
may be there also by a blessed anticipation ! 



942 



BUNYAN'S COMPLETE WORKS. 



Judas did not deny himself daily, and there- 
fore fell when the temptation came. John 

xii. 6. 

Q. Will you give me another sign ? 

A. Yes; he that indulgeth any one secret 
lust under a profession is not like to deny 
himself in all things for Christ. 

Q. Who are they that indulge their lusts? 

A. They that make provision for them 
either in apparel or diet, or otherwise. Rom. 

xiii. 12, 13, 14; Isa. iii. 6-21 ; Amos vi. 3-6. 
Q. Who else do so ? 

A. They that excuse their sins, and keep 
them disguised that they may not be repre- 
hended, as Saul did, &c. 1 Sam. xv. 18-22. 

Q. Who else are they that indulge their 
lusts? 

A. They that heap up to themselves such 
teachers as favour their lusts. 2 Tim. iv. 3, 4; 
Isa. xxx. 10. 

Q. Who else do indulge their sins ? 

A. They that choose rather to walk by the 
imperfect lives of professors than by the holy 
word of God ; or thus, they that make the 
miscarriages of some good men an encour- 
agement unto themselves to forbear to be 
exact in self-denial ; these eat up the sins of 
God's people as men eat bread. Hos. iv. 7-9. 

Q. Will you now show me who are like to 
do this part of God's worship acceptably? 

A. Yes ; he whose heart is set against sin as 
sin is like to deny himself acceptably. Rom. 
vii. 13, 14. 

Q. Who else? 

A. He that hath the sense and savour of for- 
giveness of sins upon his heart. 2 Cor. v. 14. 

Q. Who else is like to deny himself well ? 

A. He that hath his affections set upon 
things above, where Christ sitteth at the right 
hand of God. Col. iii. 1-5. 

Q. Who else is like to deny himself well for 
Christ? 

A. He that seeth a greater treasure in self- 
denial than in self-seeking. 2 Cor. xii. 9, 10, 
11 ; Heb. xi. 24, 25, 26. 

Q. Are there none other signs of one that is 
like to do this part of God's worship accept- 
ably? 

A. Yes ; he that takes up his cross daily and 
makes Christ's doctrine his example. Luke vi. 
47, 48 ; John xii. 25, 26. 

* There cannot, surely, be a greater grief to the 
sincere and loving Christian than to see that many 
content themselves with a customary attendance on 
the service of God while they are strangers to the 
power of religion. The reason is, they lull themselves 



Q. But how do you discover a man to be 
such a one ? 

A. He keepeth his heart with all diligence, 
he had rather die than sin; ill carriages of 
professors break his heart ;* nothing is so dear 
to him as the glory of Christ. 

Q. Pray can you give me some motive to 
self-denial ? 

A. Yes ; the Lord Jesus denied himself for 
thee. What sayest thou to that ? 

Q. Wherein did Christ deny himself for 
me? 

A. He left his heaven for thee, he denied for 
thy sake to have so much of this world as hath 
a fox or a bird, and he spilt his most precious 
blood for thee. 

Q. Can you give another motive to self-de- 
nial? 

A. Yes : " What shall it profit a man if he 
shall gain the whole world and lose his own 
soul?" Luke viii. 36. 

Q. But why doth God require self-denial of 
them that will be saved ? 

A. God doth not require self-denial as the 
means to obtain salvation, but hath laid it 
down as a proof of the truth of a man's affec- 
tions to God and Christ. 

Q. How is self-denial a proof of the truth 
of a man's affections to God ? 

A. In that for the sake of his service he 
leaveth all his enjoyments in this world. Thus 
he proved Abraham's affections, thus he proved 
Peter's affections, and thus he proved their af- 
fections that you read of in the Gospel. Gen. 
xxii. 12 ; Matt. iv. 18-22 ; Luke ix. 57-63. 

Q. What reason else can you produce why 
God requireth self-denial ? 

A. Self-denial is one of the distinguishing 
characters by which true Christians are mani- 
fested from the feigned ones ; for those that are 
feigned flatter God with their mouth, but their 
hearts seek themselves ; but the sincere, for the 
love that he hath to Christ, forsaketh all that 
he hath for his sake. Ps. lxxviii. 36, 37 ; Ezek. 
xxxiii. 31, 32. 

Q. Is there yet another reason why God re- 
quireth self-denial of them that profess his 
name? 

A. Yes; because by self-denial the power 
and goodness of the truths of God are made 
manifest to the incredulous world. For they 

in a carnal sleep in the arms of ease and security, 
while they are enemies to the cross of Christ and des- 
titute of that grace which bringeth salvation. Let 
these remember that the decisive day of the Lord is at 
hand. 



INSTRUCTION FOR THE IGNORANT. 



943 



cannot see but by the self-denial of God's peo- 
ple that there is such power, glory, goodness, 
and desirableness in God's truth as indeed 
there is. 

Q. Have you another reason why God re- 
quireth self-denial? 

A. Yes ; because self-denial prepareth a 
man, though not for the pardon of his sin, yet 
for that far more exceeding and eternal weight 
of glory that is laid up only for them that deny 
all that they have for the Lord Jesus, his 
name, and cause in this world. 

Q. Before you conclude Avill you give me a 
few instances of the severity of God's hand 
upon some professors that have not denied 
themselves when called thereto by him ? 

A. Yes, willingly; Lot's wife, for but look- 
ing behind her towards Sodom when God 
called her from it, was stricken from heaven 
and turned into a pillar of salt ; therefore re- 
member Lot's wife.* 

Q. Can you give me another instance? 

A. Yes ; Esau, for not denying himself of 
one morsel of meal, was denied a share in the 
blessing, and could never obtain it after, though 
he sought it carefully with tears. 

Q. Have you at hand another instance ? 

A. Yes; Judas, for not denying himself, 
lost Christ, his soul, and heaven, and is con- 
tinued the great object of God's wrath among 
all damned souls. 

Q. Will you give one more instance, and so 
conclude ? 

A. Yes; Ananias, and Sapphira his wife, 
did, for the want of self-denial, pull upon 
themselves such wrath of God that he slew 



* Unbelief, disobedience, worldly-mindedness, con- 
tempt of God's threatenings, and lingerings after the 
forbidden society of lewd and wicked persons prove 
the destruction of many precious souls. Considering 
therefore our own weakness and depravity, we should 
be ever attentive to the good word of infallible truth, 
believe it, and entreat the Lord to make us happy 
partakers of all its great and precious promises. 



them while they stood in the midst before the 
apostles. Acts v. 1-15. 

THE CONCLUSION. 
Before I wind up this discourse I would lay 
down these few things for you to consider of 
and meditate upon. 

1. Consider that, seeing every one by nature 
are accounted sinners, it is no matter whether 
thy actual sins be little or great, few or many, 
thy sinful nature hath already laid thee under 
the curse of the law. 

2. Consider that, therefore, thou hast already 
ground for humiliation, sins to repent of, wrath 
to fly from, or a soul to be damned. 

3. Consider that time stays not for thee, and 
also that as time goes sin increaseth ; so that 
at last the end of thy time and the completing 
of thy sin are like to come upon thee in one 
moment. 

4. Bring thy last day often to thy bedside, 
and ask thy heart, if this morning thou wast to 
die, if thou be ready to die or no? 

5. Know it is a sad thing to lie a-dying, and 
to be afraid to die ; to lie a-dying, and not to 
know whither thou art going ; to lie a-dying, 
and not to know whether good angels or bad 
must conduct thee out of this miserable world. 

6. Be often remembering what a blessed 
thing it is to be saved, to go to heaven, to be 
made like angels, and to dwell with God and 
Christ to all eternity. 

7. Consider how sweet the thought of salva- 
tion will be to thee when thou seest thyself in 
heaven while others are roaring in hell.f 

The Lord Jesus Christ be with thy spirit ! 

f The kingdom of God comes with life, power, and 
much assurance. The salvation of the Lord Jesus 
Christ is infinitely precious, as it redeems the soul 
from all possible misery, and reinstates it in the 
favour, love and protection of almighty God, whose 
glorious perfections and attributes are all engaged to 
save it from the ruins of time till possessed of the 
riches of eternity. 



OF JUSTIFICATION 

BY 

AN IMPUTED RIGHTEOUSNESS ; 

OR, 

NO WAY TO HEAVEN BDT BY JESUS CHRIST. 



Justification is to be diversely taken in 
the Scripture. 

1 Sometimes it is taken for the justification 
of persons ; 

2. Sometimes for the justification of actions; 

3. And sometimes for the justification of 
the person and action too. 

It is taken for the justification of persons, 
and that — , 

1. As to justification with God; or, 

2. As to justification with men. 

As to justification with God : that is, when 
a man stands clear, quit, free, or in a saved 
condition before him, in the approbation of his 
holy law. 

As to justification with men ; that is, when 
a man stands clear and quit from just ground 
of reprehension with them. 

Justification also is to be taken with refer- 
ence to actions ; and that may be when they 
are considered — 

1. As flowing from true faith ; or, 

2. Because the act done fulfils some transient 
law. 

1. As actions flow from faith, so they are 
justified, because done before God in, and 
made complete through, the perfections of 
Jesus Christ. 

2. As by the doing of the act some transient 
law is fulfilled, as when Jehu executed judg- 
ment upon the house of Ahab. " Thou hast 
done well," said God to him, "in executing 
that which is righteous in mine eyes, and hast 
done to the house of Ahab all that was in mine 
heart." 2 Kings x. 30. 

As to such acts, God may or may not look at 
60 



the qualification of those that do them, and it 
is clear that he had not respect to any good 
that was in Jehu in the justifying of this ac- 
tion ; nor could he, for Jehu stuck close yet to 
the sins of Jeroboam, but "took no heed to 
walk in the law of the Lord God of Israel." 
2 Kings x. 29, 31. 

I might hence also show you that a man may 
be justified even then when his action is con- 
demned ; also that a man may be in a state of 
condemnation when his action may be jus- 
tified. But with these distinctions I will not 
take up time, my intention being to treat of 
justification as it sets a man free or quit from 
sin, the curse and condemnation of the law in 
the sight of God in order to eternal salvation. 

And that I may with the more clearness 
handle this point before you, I will lay down 
and speak to this proposition : 

That there is no other way for sinners to be 
justified from the curse of the law in the sight 
of God than by the imputation of that right- 
eousness long ago performed by, and still re- 
siding with the person of, Jesus Christ. 

The terms of this proposition are easy, yet 
if it will help I will speak a word or two for 
explication. 

1. By a sinner I mean one that has trans- 
gressed the law, for sin is the transgression of 
the law. 

2. By the curse of the law I mean that sen- 
tence, judgment or condemnation which the 
law pronounceth against the transgressor. 

3. By justifying righteousness, I mean that 
which stands in the doing and suffering of 
Christ when he was in the world. 

945 



946 



BUNYAN'S COMPLETE WORKS. 



4. By the residing of this righteousness in 
Christ's person, I mean it still abides with him 
as to the action, though the benefit is bestowed 
upon those that are his. 

5. By the imputation of it to us, I mean 
God's making of it ours by an act of his grace, 
that we by it might be secured from the curse 
of the law. 

6. When I say there is no other way to be 
justified, I cast away, to that end, the law, 
and all the works of the law as done by 
us. 

Thus I have opened the terms of the propo- 
sition. 

Now the two first — to wit, What sin and the 
curse is — stand clear in all men's sight, unless 
they be atheists or desperately heretical. I 
shall therefore in few words clear the other 
four. 

First, therefore, justifying righteousness is 
the doing and suffering of Christ when he was 
in the world. This is clear, because we are 
said to be justified by his obedience, (Bom. v. 
19,) by his obedience to the law. Hence he is 
said again to be the end of the law for that 
very thing. " Christ is the end of the law for 
righteousness," &c. Bom. x. 4. The end, 
What is that ? Why, the requirement or de- 
mand of the law. But what are they ? Why, 
righteousness, perfect righteousness. Gal. iii. 
10. Perfect righteousness! Perfect right- 
eousness, what to do? That the soul con- 
cerned might stand spotless in the sight of 
God. Now, this lies only in the doings and 
sufferings of Christ ; for, " by his obedience 
many are made righteous." Wherefore, as to 
this Christ is the end of the law, that being 
found in that obedience, that becomes to us 
sufficient for our justification. Hence we are 
said to be made righteous by his obedience, 
yea, and to be washed, purged, and justified by 
his blood. 

Secondly. That this righteousness still re- 
sides in and with the person of Christ, even 
then when we stand just before God thereby, 
is clear, for that we are said when justified to 
be justified in him. "In the Lord shall all 
the seed of Israel be justified." And again, 
"Surely, shall one say, In the Lord I have 
righteousness," &c. And again, " For him 
are ye in Christ Jesus, who is made unto us 
of God righteousness." 

Mark. The righteousness is still in him, 
not in us, even then when we are made par- 
takers of the benefit of it, even as the wing 
and feathers still abide in the hen when the 



chickens are covered, kept, and warmed 
thereby. 

For as my doings, though my children are 
fed and clothed thereby, are still my doings, 
not theirs, so the righteousness wherewith we 
stand just before God from the curse still re- 
sides in Christ, not in us. Our sins, when 
laid upon Christ, were yet personally ours, 
not his ; so his righteousness, when put upon 
us, is yet personally his, not ours. What is it 
then ? Why, " He was made to be sin for us 
who knew no sin, that we might be made the 
righteousness of God in him." 

Thirdly. It is therefore of a justifying virtue 
only by imputation, or as God reckoneth it to 
us ; even as our sins made the Lord Jesus a 
sinner, nay, sin, by God's reckoning of them 
to him. 

It is absolutely necessary that this be known 
of us ; for if the understanding be muddy as 
to this it is impossible that such should be 
found in the faith. Also in temptation that 
man will be at a loss that looketh for a 
righteousness, for justification in himself, 
when it is to be found nowhere but in Jesus 
Christ. 

The apostle, who was his craftsmaster as to 
this, was always looking to Jesus, that he 
might be found in him, knowing that nowhere 
else could peace or safety be had. 

An^ indeed this is one of the greatest mys- 
teries in the world — namely, that a righteous- 
ness that resides with a person in heaven 
should justify me, a sinner, on earth. 

Fourthly. Therefore the law and the works 
thereof, as to this, must by us be cast away, 
not only because they here are useless, but 
also, they being retained, are an hindrance. 
That they are useless is evident, for that sal- 
vation comes by another name. Acts iv. 12. 
And that they are an hindrance, it is clear; 
for the very adhering to the law, though it be 
but a little or in a little part, prevents justifi- 
cation by the righteousness of Christ. 

What shall I say? As to this, the moral 
law is rejected, the ceremonial law is rejected, 
and man's righteousness is rejected, for that 
they are here both weak and unprofitable. 

Now, if all these and our works, as to our 
justification, are rejected, where but in Christ 
is righteousness to be found ? 

Thus much therefore for the explication of 
the proposition — namely, that there is no other 
way for sinners to be justified from the curse 
of the law in the sight of God than by the im- 
putation of that righteousness long ago per- 



OF JUSTIFICATION BY AN 



IMF UTED RIGIITEO USNESS. 



947 



formed by, and still residing with the person 
of, Jesus Christ. 

Now, from this proposition I drew these two 
positions : 

First. That men are justified from the curse 
of the law before God while sinners in them- 
selves. 

Secondly. That this can be done by no other 
righteousness than that long ago performed by, 
and residing with the person of, Jesus Christ. 

Let us then now enter into the consideration 
of the first of these — namely, that men are 
justified from the course of the law before 
God while sinners in themselves. 

This I shall manifest — 

1. By touching upon the mysterious act of 
our redemption ; 

2. By giving of you plain texts which dis- 
cover it; and, 

3. By reasons drawn from the texts. 

For the first of these — to wit, the mysterious 
act of our redemption — and that I shall speak 
to under these two heads : 

1. I shall show you what that is; and, 

2. How we were concerned therein. 

That which I call, and that rightly, the 
mysterious act of our redemption, is Christ's 
sufferings as a common though a particular 
person, and as a sinner, though always com- 
pletely righteous. 

That he suffered as a common person is true. 
By common, I mean a public person, or one 
that presents the body of mankind in himself. 
This a multitude of Scriptures bear witness to, 
especially that 5th chapter to the Romans 
where by the apostles he is set before us as the 
Head of all the elect, even as Adam was once 
head of all the world. Thus he lived and 
thus he died ; and this was a mysterious act. 

And that he should die as a sinner when 
yet himself "did no sin nor had any guile 
found in his mouth," made this act more mys- 
terious. That he died as a sinner is plain: 
"He hath made him to be sin. And the Lord 
laid upon him the iniquity of us all." Isa. liii. 
That then, as to his own person, he was com- 
pletely sinless is also as truly manifest, and 
that by a multitude of Scriptures. 

Now, I say, that Christ Jesus should be thus 
considered and thus die was the great mystery 
of God. Hence Paul tells us that when he 
preached Christ crucified, he preached not 
only the wisdom of God, but the wisdom of 
God in a mystery, even hidden wisdom; for 
indeed this wisdom is hidden and kept close 
from the fowls of the air. 



It is also so mysterious that it goes beyond 
the reach of all men, except those to whom an 
understanding is given of God to apprehend it. 

That one particular man should represent all 
the elect in himself, and that the most right- 
eous should die as a sinner by the hand of a 
just and holy God, is a mystery of the greatest 
depth. 

Secondly. And now I come to show you how 
the elect are concerned therein — that is, in 
this mysterious act of this most blessed One — 
and this will make this act yet more mysteri- 
ous to you. 

Now, then, we will speak of this first — as to 
how Christ prepared himself thus mysteriously 
to act : 

1. He took hold of our nature. I say, he 
took hold of us by taking upon him flesh and 
blood. The Son of God, therefore, took not 
upon him a particular person, though he took 
to him a human body and soul; but that 
which he took was, as I may call it, a lump of 
the common nature of man, and, by that, hold 
of the whole elect seed of Abraham. Heb. ii. 
16 : " For verily he took not on him the na- 
ture of angels, but he took on him the seed of 
Abraham." 

Hence he, in a mystery, became us, and was 
counted as all the men that were or would be 
saved. And this is the reason why we are said 
to do when only Jesus Christ did do. As, for 
instance, 

First. When Jesus Christ fulfilled the right- 
eousness of the law it is said it was fulfilled in 
us, because indeed fulfilled in our nature : 
"For what the law could not do, in that it 
was weak through the flesh, God sending his 
own Son in the likeness of sinful flesh, and 
for sin condemned sin in the flesh, that the 
righteousness of the law might be fulfilled in 
us," &c. But because none should appropriate 
this unto themselves that have not had passed 
upon them a work of conversion, therefore he 
adds, " who walk not after the flesh, but after 
the Spirit." For there being an union between 
head and members, though things may be done 
by the head, and that for the members, the 
things are counted to the members as if not 
done only by the head. The righteousness of 
the law is fulfilled in us, and that truly, be- 
cause fulfilled in that common nature which 
the Son of God took of the Virgin. Where- 
fore in this sense we are said to do what only 
was done by him, even as the client doth by 
his lawyer when his lawyer personates him. 
The client is said to do when it is the lawyer 



948 



BUNYAN'S COMPLETE WORKS. 



only that does, and to overcome by doing, 
when it is the lawyer that overcomes. The 
reason is, because the lawyer does in the cli- 
ent's name. How much more, then, may it be 
said we do when only Christ does, since he 
does what he does not in our name only, but 
in our nature too ! " For the law of the spirit 
of life in Christ (not in me) has set me free 
from the law of sin and death;" he doing in 
his common flesh what could not be done in 
my particular person, that so I might have the 
righteousness of the law fulfilled in me, my 
flesh assumed by Christ, though impossible to 
be done, because of the weakness of my per- 
son. 

The reason of all this is because we are said 
to be in him, in his doing — in him by our flesh 
and also by the election of God. So, then, as 
all men sinned when Adam fell, so all the 
elect did righteousness when Christ wrought 
and fulfilled the law; for "as in Adam all 
died, even so in Christ shall all be made alive." 

Secondly. As we are said to do by Christ, so 
we are said to suffer by him, to suffer with him. 
"I am crucified with Christ," said Paul. And 
again, "Forasmuch, then, as Christ hath suf- 
fered for us in the flesh, arm yourselves like- 
wise with the same mind; for he that hath 
suffered in the flesh hath ceased from sin." 
Mark how the apostle seems to change the 
person. First, he says it is Christ that suf- 
fered, and that is true; but then he insinuates 
that it is us that suffered, for the exhortation 
is to believers to walk in newness of life, and 
the argument is because they have suffered in 
the flesh: "For he that hath suffered in the 
flesh hath ceased from sin, that he no longer 
should live the rest of his time in the flesh, to 
the lusts of men, but to the will of God." 

We then suffered when Christ suffered. We 
then suffered in his flesh, and also our old man 
was crucified with him — that is, in his cruci- 
fixion ; for when he hanged on the cross all 
the elect hanged there in their common flesh 
which he assumed, and because he suffered 
there as a public man. 

Thirdly. As we are said to suffer with him, 
so we are said to die, to be dead with him — 
with him, that is, by the dying of his body : 
" Now if we be dead with Christ, we believe 
that we shall also live with him." 

Wherefore he saith in other places, " Breth- 
ren, ye are become dead to the law by the 
body of Christ," for indeed we died then to it 
by him — to the law — that is, the law now has 
nothing to do with us, for that it has already 



executed its curse to the full upon us by its 
slaying of the body of Christ, for the body of 
Christ was our flesh ; upon it also was laid our 
sin. The law too spent that curse that was 
due to us upon him when it condemned, 
killed, and cast him into the grave. Where- 
fore, it having thus spent its whole curse 
upon him, as standing in our stead, we are 
exempted from its curse for ever ; we are be- 
come dead to it by that body; it has done 
with us as to justifying righteousness ; nor 
need we fear its damning threats any more, 
for by the death of this body we are freed from 
it, and are for ever now coupled to a living 
Christ. 

Fourthly. As we are said thus to be dead, 
so we are said also to rise again by him: 
" Thy dead men (saith he to the Father) shall 
live ; together with my dead body shall they 
arise." And again, " After two days he will 
revive us, and in the third day we shall live in 
his sight." 

Both these Scriptures speak of the resurrec- 
tion of Christ, of the resurrection of his body 
on the third day. But behold, as we were 
said before to suffer and be dead with him, so 
now we are said also to rise and live in God's 
sight by the resurrection of his body. Foi\ 
as was said, the flesh was ours ; he took part 
of our flesh when he came into the world, 
and in it he suffered, died, and rose again. 
Heb. ii. 14. We also were therefore counted 
by God in that God-man when he did this, 
yea, he suffered, died, and rose as a common 
Head. 

Hence also the New Testament is full of 
this saying: " If ye be dead with Christ: if ye 
be risen with Christ." And again, "He hath 
quickened us together with him." 

"We are quickened together with him." 
Quickened, and quickened together with him,. 
The apostle hath words that cannot easily be 
shifted or evaded. Christ then was quick- 
ened when he was raised from the dead. Nor 
is it proper to say that he was ever quickened 
either before or since. This text also con- 
cludes that we — to wit, the whole body of 
God's elect — were also quickened then, and 
made to live with him together. True, we 
also are quickened personally by grace the 
day in which we are born unto God by the 
Gospel, yet afore that we are quickened in 
our Head — quickened when he was raised from 
the dead, quickened together with him. 

Fifthly. Nor are we thus considered — to 
wit, as dying and rising — and so left ; but the 



OF JUSTIFICATION BY AN 



IMPUTED RIGHTEOUSNESS. 



949 



apostle pursues his arguments, and tells us 
that we also reap by him, as being considered 
in him the benefit which Christ received, both 
in order to his resurrection and the blessed 
effect thereof. 

1. We received, by our thus being counted 
in him, that benefit which did precede his 
rising from the dead ; and what was that but 
the forgiveness of sins? For this stands clear 
to reason, that if Christ had our sins charged 
upon him at his death, he then must be dis- 
charged of them in order to his resurrection. 
Now, though it is not proper to say they were 
forgiven to him because they were purged 
from him by merit, yet they may be said to be 
forgiven us because we receive this benefit by 
grace. 

And this, I say, was done precedent to his 
resurrection from the dead: "He hath quick- 
ened us together with him, having forgiven us 
all trespasses." He could not be quickened 
till we were discharged, because it was not for 
himself but for us that he died. Hence we 
are said to be at that time (as to our own per- 
sonal estate) dead in our sins, even when we 
are " quickened with him." 

Therefore, both the quickening and forgive- 
ness too, so far as we are in this text con- 
cerned, is to him as we are considered in him, 
or him with respect to us. 

"Having forgiven you all trespasses;" for 
necessity so required, because else how was it 
possible that the pains of death should be 
loosed in order to his rising so long as one sin 
stood still charged on him as that for the com- 
mission of which God had not received a plen- 
ary satisfaction? As therefore we suffered, 
died, and rose again by him, so, in order to 
his so rising, he, as presenting of us in his 
person and suffering, received for us remission 
of all our trespasses. A full discharge, there- 
fore, was in and by Christ received of God of 
all our sins afore he arose from the dead, as 
his resurrection truly declared, for he "was 
delivered for our offences, and was raised again 
for our justification." 

' This therefore is one of the privileges we 
receive by the rising again of our Lord, for 
that we were in his flesh considered, yea, and 
in his death and suffering too. 

2. By this means also we have now escaped 
death. "Knowing that Christ, being raised 
from the dead, dies no more, death hath no 
more dominion over him ; for in that he died, 
he died unto (or for) sin once, but in that he 
liveth, he liveth unto God." 



Now in all this, considering what has been 
said before, we that arc of the elect are privi- 
leged, for that we also are raised up by the 
rising of the body of Christ from the dead. 
And thus the apostle bids us reckon : " Like- 
wise (saith he) reckon also yourselves to be 
dead indeed unto sin, but alive unto God 
through Jesus Christ." 

Hence Christ says, "He is the resurrection 
and the life," for that all his are safe in him, 
suffering, dying, and rising. He is the life, 
our life ; yea, so our life that by him the elect 
do live before God, even then when, as to 
themselves, they yet are dead in their sins. 
Wherefore, hence it is that in time they par- 
take of quickening grace from this their 
Head, to the making of them also live by 
faith, in order to their living hereafter with 
him in glory. For if Christ lives they cannot 
die that were sharers with him in his resurrec- 
tion. Hence they are said to live, being quick- 
ened together with him. Also, as sure as at 
his resurrection they lived by him, so sure at 
his coming shall they be gathered to him. 
Nay, from that day to this all that, as aforesaid, 
were in him at his death and resurrection are 
already in the fulness of the dispensation of 
time daily gathering to him. For this he 
hath proposed, wherefore none can disannul 
it : " In the fulness of the dispensation of time 
to gather together in one all things in Christ; 
both which are in heaven and which are in 
earth, even in him." 

3. To secure this the more to our faith that 
believe, as we are said to be "raised up to- 
gether with him," so we are said " to be made 
to sit together in heavenly places in Christ 
Jesus." Eph. ii. 6. We died by him, we rose 
by him, and are together, even all the elect, 
set down together in heavenly places in Christ 
Jesus ; for still, even now he is on the right 
hand of God, he is to be considered as our 
public man, our Head, and so one in whom is 
concluded all the elect of God. We then are 
by him already in heaven — in heaven, I say, 
by him ; yea, set down there in our places of 
glory by him. Hence the apostle, speaking 
of us again, saith that as we are predestinate, 
we are called, justified, and glorified — called, 
justified, glorified. All is done, already done, 
as thus considered in Christ, (Rom. viii. 30,) 
for that in his public work there is nothing 
yet to do as to this. Is not he called? Is 
not he justified ? Is not he glorified '? And 
are we not in him, even as so considered ? 

Nor doth this doctrine hinder or forestall the 



950 



BUNYAN'S COMPLETE WORKS. 



doctrine of regeneration or conversion. Nay, 
it lays a foundation for it ; for by this doctrine 
we gather assurance that Christ will have his 
own ; for if already they live in their Head, 
what is that but a pledge that they shall live 
in their persons with him, and consequently 
that to that end they shall, in the times allotted 
for that end, be called to a state of faith which 
God has ordained shall precede and go before 
their personal enjoyment of glory? 

Nor doth this hinder their partaking of the 
symbol of regeneration, and of their other 
privileges to which they are called in the day 
of grace ; yea, it lays a foundation for all these 
things ; for if I am dead with Christ, let me be 
like one dead with him, even to all things to 
which Christ died when he hanged on the tree ; 
and then he died to sin, to the law, and to the 
rudiments of this world. 

And if I be risen with Christ, let me live 
like one born from the dead, in newness of 
life, and having my mind and affections on the 
things where Christ now sitteth on the right 
hand of God. And indeed he professes in 
vain that talketh of these things and careth 
not to have them also answered in himself. 
This was the apostle's way — namely, " To 
covet to know him and the power of his resur- 
rection, and the fellowship of his sufferings, 
being made conformable to his death." 

And when we are thus, that thing is true 
both in him and us. Then, as is the heavenly 
such are they that are heavenly ; for he that 
saith he is in him, and by being in him a par- 
taker of these privileges by him, " ought him- 
self to walk even as he walked." * 

But to pass this digression and to come to 
my argument — namely, that men are justified 
from the curse of the law before God while 
sinners in themselves. 

This is evident by what hath already been 
said ; for if the justification of their persons is 
by, in, and through Christ, then it is not by, in, 
and through their own doings. Nor was Christ 
engaged in this work but of necessity, even 
because else there had not been salvation for 
the elect. " Father," saith he, " if it be pos- 
sible, let this cup pass from me." If what be 
possible ? Why, that my elect may be saved 
and I not spill my blood. Wherefore he saith 
again, Christ ought to suffer. Christ must 
needs have suffered, for without shedding of 
blood is no remission of sin. 

* If thou hast righteousness in Christ, God will 
make thee holy. The new covenant which promiseth 
a new heart is confirmed in Christ. If sin be for- 



2. We will now come to the present state 
and condition of those that are justified — I 
mean with respect to their own qualifications — 
and so prove the truth of this our great posi- 
tion. And this I will do — 

1. By giving of you plain texts that discover 
it, and that consequently prove our point. 

2. And after that, by giving of you reasons 
drawn from the texts. 

For the first of these— 

First. " Speak not in thine heart, (no, not in 
thine heart,) after that the Lord thy God hath 
cast out thine enemies before thee, saying, For 
my righteousness do I possess the land. Not 
for thy righteousness or for the uprightness of 
thine heart dost thou go in to possess the land. 
Understand, therefore, that the Lord thy God 
giveth thee not this good land to possess it for 
thy righteousness, for thou art a stiff-necked 
people." 

In these words, very pat for our purpose, 
two things are worthy our consideration : 

1. The people here spoken to were the peo- 
ple of God, and so by God himself are they 
here twice acknowledged to be: "The Lord 
thy God, the Lord thy God." So, then the 
righteousness here intended is not the right- 
eousness that is in the world, but that which 
the people of God perform. 

2. The righteousness here intended is not 
some, but all and every whit, of that the 
Church performs to God. " Say not in thine 
heart, after the Lord hath brought thee in, It 
was for my righteousness." No ; all thy right- 
eousness, from Egypt to Canaan, will not pur- 
chase Canaan for thee. 

That this is true is evident, because it is 
thrice repeated : " Not for thy righteousness, not 
for thy righteousness, not for thy righteousness, 
dost thou possess the land." Now, if the right- 
eousness of the people of God of old could not 
merit for them Canaan, which was but a type 
of heaven, how can the righteousness of the 
world now obtain heaven itself? I say again, 
if godly men, as these were, could not by their 
works purchase the type of heaven, then must 
the ungodly be justified, if ever they be justi- 
fied from the curse and sentence of the law, 
while sinners in themselves. The argument is 
clear ; for if good men, by what they do, can- 
not merit the less, bad men, by what they do, 
cannot merit more. 

Secondly. "Remember me, O my God, for 

given, thou shall be delivered from its power, and 
quickened by the same death and resurrection of 
Christ whereby thou art justified. Col. ii. 12, 13. 



OF JUSTIFICATION BY AN 



IMP UTED R 10 1 FIFO USNMSS. 



951 



this ; and wipe not out my good deeds that I 
have done." 

These words were spoken by holy Nehemiah, 
and that at the end of all the good that we 
read he did in the world. Also, the deeds here 
spoken of were deeds done for God, for his peo- 
ple, for his house, and for the offices thereof. 

Yet godly Nehemiah durst not stand before 
God in these, nor yet suffer them to stand to 
his judgment by the law, but prays to God to 
be merciful both to him and them, and to spare 
him " according to the multitude of his mercy." 

God blots out no good but for the sake of sin ; 
and forasmuch as this man prays God would 
not blot out his, it is evident that he was con- 
scious to himself that in his good works were 
sin. Now, I say, if a good man's works are in 
danger of being overthrown because there is 
in them a tang of sin, how can bad men think 
to stand just before God in their works, which 
are, in all parts, full of sin ? Yea, if the works 
of a sanctified man are blameworthy, how 
shall the works of a bad man set him clear in 
the eyes of divine justice? 

Thirdly. " But we are all as an unclean 
thing, and all our righteousnesses are as filthy 
rags ; and we do all fade away as a leaf ; and 
our iniquities, like the wind, have taken us 
away." 

In these words we have a relation both of 
persons and things. 

1. Of persons: And they are a righteous 
people, a righteous people put all together: 
We, we all are, &c. 

2. The conditions of this people, even of all 
of them, take them at the best, are, and that 
by their own confession, as an unclean thing. 

3. Again ; the things here attending this 
people are their good things, put down under 
this large character, righteousnesses, "All our 
righteousnesses." These expressions, there- 
fore, comprehend all their religious duties, 
both before and after faith too. But what are 
all these righteousnesses ? Why, they are all as 
filthy rags when set before the justice of the 
law. Yea, it is also confessed, and that by 
these people, that their iniquities, notwith- 
standing all their righteousness, like the wind, 
if grace prevent not, would carry them away. 
This being so, how is it possible for one that 
is in his sins to work himself into a spotless 
condition by works done before faith, by works 
done by natural abilities, or to perform a right- 
eousness which is able to look God in the face, 
his law in the face, and to demand and obtain 
the forgiveness of sins and the life that is eter- 



nal ? It cannot be. Men must therefore be jus- 
tified from the curse in the sight of God while 
sinners in themselves, or not at all. 

Fourthly. "There is not a just man upon 
the earth, that doth good and sinneth not." 

Although the words before are large, yet these 
seem far larger : There is not a man, not a just 
man, upon the earth, that doth good and sin- 
neth not. Now, if no good man, if no good 
man upon earth, doth good and sinneth not, 
then no good man upon earth can set himself 
by his own actions justified in the sight of God, 
for he has sin mixed with his good. How, 
then, shall a bad man, any bad man, the best 
bad man upon earth, think to set himself by 
his best things just in the sight of God? And 
if the tree makes the fruit either good or evil, 
then a bad tree (and a bad man is a bad tree) 
can bring forth no good fruit ; how then shall 
such an one do that that shall " cleanse him 
from his sin" and set him as " spotless before 
the face of God?" 

Fifthly. " Hearken to me, ye stout-hearted, 
that are far from righteousness : I bring here 
my righteousness," &c. 

1. This call is general, and so proves, what- 
ever men think of themselves, that in the judg- 
ment of God there is none at all righteous 
men, as men are far from being so. 

2. This general offer of righteousness, of the 
righteousness of God, declares that it is in 
$rain for men to think to be set just and right- 
eous before God by any other means. 

3. There is here also insinuated that for him 
that thinks himself the worst, God has pre- 
pared a righteousness, and therefore would not 
have him despair of life that sees himself far 
from righteousness. From all these Scriptures, 
therefore, it is manifest that men must be jus- 
tified from the curse of the law in the sight of 
God while sinners in themselves. 

Sixthly. " Come unto me, all ye that labour 
and are heavy laden, and I will give you rest." 

Here we have a labouring people, a people 
labouring for life. But by all their labour, you 
see, they cannot ease themselves ; their burden 
still remains upon them ; they yet are heavy 
laden. The load here is, doubtless, guilt of sin, 
such as David had when he said by reason 
thereof " he was not able to look up." 

Hence, therefore, you have an experiment set 
before you of those that are trying what they 
can do for life. But behold, the more they stir 
the more they sink under the weight of the 
burden that lies upon them. 

And the conclusion — to wit, Christ's call to 



952 



BUNYAN'S COMPLETE WORKS. 



them to come to him for rest declares that in 
his judgment rest was not to be had elsewhere. 
And I think one may with as much safety ad- 
here to Christ's judgment as to any man's 
alive. Wherefore men must be justified from 
the curse in the sight of God while sinners in 
themselves. 

Seventhly. " There is none righteous, no not 
one : there is none that understandeth, there 
is none that seeketh after God; they are all 
gone out of the way ; they are together become 
unprofitable ; there is none that doth good, no, 
not one." 

These words have respect to a righteousness 
which is justified by the law, and they con- 
clude that none by his own performances is 
righteous with such a righteousness. And it 
is concluded from five reasons : 

1. Because they are not good, for a man 
must be good before he doth good, and per- 
fectly good before he doth good and sinneth 
not. 

2. Because they understand not : how, then, 
should they do good? For a man must know 
before he does, else how should he divert him- 
self to do? 

3. Because they want a heart : they seek not 
after God according to the way of his own ap- 
pointment. 

4. They are all gone out of the way : how, 
then, can they walk therein? 

5. They are together become unprofitable: 
what worth or value then can there be in any 
of their doings? 

These are the reasons by which he proveth 
that there is "none righteous, no, not one." 
And the reasons are weighty, for by them he 
proves the tree is not good ; how then can it 
yield good fruit ? 

Now, as he concludes from these five reasons 
that not one indeed is righteous, so he con- 
cludes by five more that none can do good to 
make him so: 

1. For that internally they are as an open 
sepulchre, as full of dead men's bones; their 
minds and consciences are defiled : how, then, 
-can sweet and good proceed from thence? 

2. Their throat is filled with this stink: all 
their vocal duties therefore smell thereof. 

3. Their mouth is full of cursing and bit- 
terness: how, then, can there be found one 
word that should please God ? 

4. Their tongue, which should present their 
praise to God, has been used to work deceit : 
how then, till it is made a new one, should it 
speak in righteousness? 



5. The poison of asps is under their lips: 
therefore whatever comes from them must be 
polluted. 

Thus you see he sets forth their internal 
part, which being a true report, as to be sure 
it is, it is impossible that any good should so 
much as be framed in such an inward part, or 
come clean out of such a throat, by such a 
tongue, through such lips as these. 

And yet this is not all. He also proves, and 
that by five reasons more, that it is not pos- 
sible they should do good : 

1. "Their feet are swift to shed blood." 
This implies an inclination, an inward incli- 
nation, to evil courses — a quickness of motion 
to do evil, but a backwardness to do good. 

2. "Destruction and miseries are in their 
ways." Take ways for their doings, and in the 
best of them destruction lurks, and misery yet 
follows them at the heels. 

3. " The way of peace they have not known : 
that is far above, out of their sight." Where- 
fore the labour of these foolish ones will weary 
every one of them, because "they know not 
the way that goes to the city." 

4. "There is no fear of God before their 
eyes." How, then, can they do any thing 
with that godly reverence of his holy majesty 
that is and must be essential to every good 
work? For to do things, but not in God's 
fear, to what will it amount ? Will it avail? 

5. All this while they are under a law that 
calls for works that are perfectly good, that 
will accept of none but what are perfectly 
good, and that will certainly condemn them, 
because they neither are nor can be perfectly 
good : " For whatever things the law saith, it 
saith it to them that are under the law, that 
every mouth may be stopped and all the world 
may become guilty before God." 

Thus you see that Paul here proves by fif- 
teen reasons that none are nor can be right- 
eous before God by works that they can do. 
Therefore men must be justified from the curse 
in the sight of God while sinners in them- 
selves. 

Eighthly. "But now r the righteousness of 
God, without the law, is manifest, being wit- 
nessed by the law and the prophets." Bom. 
iii. 21. 

This text utterly excludes the law. What 
law ? The law of works, the moral law, (ver. 
27,) and makes mention of another righteous- 
ness, even a righteousness of God; for the 
righteousness of the law is the righteousness 
of men, men's own righteousness. 



OF JUSTIFICATION BY AN 



IMPUTED RIGHTEOUSNESS. 



953 



Now if the law, as to a justifying righteous* 
ness, is rejected, then the very matter upon 
and by which man should work is rejected; 
and if so, then he must be justified by the 
righteousness of God or not at all ; for he 
must be justified by a righteousness that is 
without the law — to wit, the righteousness of 
God. Now this righteousness of God, what- 
ever it is, to be sure it is not a righteousness 
that flows from men, for that, as I said, is re- 
jected, and the righteousness of God opposed 
unto it, being called a righteousness that is 
without the law, without our personal obedi- 
ence to it. 

The righteousness of God, or a righteous- 
ness of God's completing, a righteousness of 
God's bestowing, a righteousness that God also 
gives unto and puts upon all them that believe, 
(ver. 22,) a righteousness that stands in the 
works of Christ, and that is imputed both by 
the grace and justice of God. 

Where now is room for man's righteousness, 
either iu the whole or as to any part thereof — 
I say, where as to justification with God? 

Ninthly. " What shall we say, then, that 
Abraham our father, as pertaining to the flesh, 
hath found ?" 

Now the apostle is at the root of the matter, 
For Abraham is counted the father of the 
faithful, consequently the man whose way of 
attaining justification must needs be exem- 
plary to all the children of Abraham. 

Now the question is, How Abraham found? 
— how he found that which some of his chil- 
dren sought and missed? (Rom. ix. 32;) that 
is, how he found justifying righteousness ? — for 
it was that which Israel sought and attained 
not unto. 

" Did he find it (saith Paul) by the flesh ?" 
Or as he was in the flesh ? Or by acts and 
works of the flesh ? But what are they ? Why, 
the next verse tells you, "They are the works 
of the law." 

If Abraham was justified by works — that is, 
as pertaining to the flesh, for the works of the 
law are none other but the best sort of the 
works of the flesh ; and so Paul calls all they 
that he had before his conversion to Christ: 
"If any other man (saith he) thinketh he hath 
whereof he may trust in the flesh, I more." 
And then he counteth up several of his privi- 
leges, to which he at last adjoineth the right- 
eousness of the moral law, saying, " Touching 
the righteousness which is in the law, I was 
blameless." 

And it is proper to call the righteousness of 



the law the work of the flesh, because it is the 
work of a man, of a man in the flesh ; for the 
Holy Ghost doth not attend the law, or the 
work thereof, as to this, in man as man ; that 
has confined itself to another ministration, 
whose glorious name it bears. 

I say, it is proper to call the works of the 
law the works of the flesh, because they are 
done by that selfsame nature in and out of 
which come all those things that are more 
grossly so called, (Gal. v. 19, 20,)— to wit, from 
the corrupt fountain of fallen man's polluted 
nature. 

This, saith he, was not the righteousness by 
which Abraham found justification with God ; 
for if Abraham was justified by works, he hath 
whereof to glory, but not before God. But 
what saith the Scripture? — "Abraham be- 
lieved God, and it was counted to him for 
righteousness." This believing is also set in 
flat opposition to works and to the law of 
works ; wherefore, upon pain of great con- 
tempt to God, it must not be reckoned as a 
work to justify withal, but rather as that which 
receiveth and applieth that righteousness. 

From all this, therefore, it is manifest that 
men must be justified from the curse of the 
law in the sight of God while sinners in them- 
selves. But — 

Tenthly. " Now to him that worketh is the 
reward not reckoned of grace, but of debt." 

These words do not only back what went be- 
fore as to the rejection of the law for right- 
eousness as to justification with God, but, sup- 
posing the law was of force to justify, life must 
not be admitted to come that way, because of 
the evil consequences that will unavoidably 
flow therefrom. 

First. By this means, grace and justification 
by grace would be rejected, and that would be 
a foul business ; it would not be reckoned of 
grace. 

Secondly. By this God would become the 
debtor and so the underling, and so we in this 
the more honourable. It would not be reck- 
oned of grace, but of debt. And what would 
follow from hence ? Why — 

1. By this we should frustrate the design of 
heaven, which is to justify us freely by grace 
through a redemption brought in by Christ. 

2. By this we should make ourselves the sa- 
viours, and jostle Christ quite out of doors. 

4. We should have heaven at our own dis- 
posal as a debt, not by promise, and so not be 
beholden to God for it. It must then be of 
grace, not of works, for the preventing of these 



954 



BUNYAN'S COMPLETE WORKS. 



evils. A gain, it must not be of works, because 
if it should, then God would be the debtor and 
we the creditor. Now much blasphemy would 
flow from hence ; as, 

First. God himself would not be his own to 
dispose of ; for the inheritance being God, as 
well as his kingdom, for so it is written, " Heirs 
of God," himself, I say, must needs be our pur- 
chase. 

Secondly. If so, then we have a right to dis- 
pose of him, of his kingdom and glory and all. 
Be astonished, heavens, at this ! for if he be 
ours by works, then he is ours of debt ; if he be 
ours of debt, then he is ours by purchase ; and 
then again, if so he is no longer his own, but 
ours, and at our disposal, &c. 

Therefore, for these reasons, were there suf- 
ficiency in our personal works to justify us, it 
would be even inconsistent with the being of 
God to suffer it. 

So, then, men are justified from the curse in 
the sight of God while sinners in themselves. 

Eleventhly. " But to him that worketh not, 
but believeth on Him that justifieth the un- 
godly, his faith is counted for righteous- 
ness." 

These words show how we must stand just 
in the sight of God from the curse of the law, 
both as it respecteth justification itself, and also 
the instrument or means that receiveth that 
righteousness which justifieth. 

First. As for that righteousness that justi- 
fieth, it is not personal performances in us ; for 
the person here justified stands in that respect 
as one that worketh not, as one that is un- 
godly. 

Secondly. As it respecteth the instrument 
that receiveth it, that faith, as in the point of 
justifying righteousness, will not work, but be- 
lieve, but receive the works and righteousness 
of another, for works and faith in this are set 
in opposition : " He doth not work, he doth 
believe." He worketh not, but believeth on 
Him who justifieth us ungodly; as Paul also 
saith in another place, "The law is not of 
faith." And again, works say on this wise, 
faith far different. The law saith, " Do this, 
and live," but the doctrine of faith saith, " If 
thou shalt confess with thy mouth the Lord 
Jesus, and shalt believe in thine heart that 
God hath raised him from the dead, thou shalt 
be saved; for with the heart man believeth 
unto righteousness," &c. 

Objection. But faith is counted for righteous- 
ness. 

Answer. True, but yet consider that by faith 



we do often understand the doctrine of remis- 
sion of sins as well as the act of believing. 

But again, faith when it hath received the 
Lord Jesus, it hath done that which pleaseth 
God ; therefore the very act of believing is the 
most noble in the world: believing sets the 
crown upon the head of grace ; it seals to the 
truth of the sufficiency of the righteousness of 
Christ, and giveth all the glory to God, and 
therefore it is a righteous act ; but Christ him- 
self, he is the " righteousness that justifieth." 

Besides, faith is a relative, and hath its rela- 
tion as such. Its relation is the righteousness 
that justifieth, which is therefore called the 
righteousness of faith, or that with which faith 
hath to do. Separate these two, and justifica- 
tion cannot be, because faith now wants his 
righteousness; and hence it is you have so 
often such sayings as these, "He that be- 
lieveth in me; He that believeth on him; Be- 
lieve in the Lord Jesus Christ and thou shalt 
be saved." Faith, then, as separate from 
Christ, doth nothing — nothing neither with 
God nor man — because it wants its relative. 
But let it go to the Lord Jesus, let it behold 
him as dying, &c, and it fetches righteousness, 
and life, and peace, out of the virtue of his 
blood, &c. ; or rather sees it there as sufficient 
for me to stand just thereby in the sight of 
eternal justice: "For him hath God set forth 
to be a propitiation," through faith (belief ) in 
his blood, with intent to justify him that be- 
lieveth in Jesus. 

Twelfthly. "Even as David also describeth 
the blessedness of the man to whom God im- 
puted righteousness without works." 

Did our adversaries understand this one text, 
they would not so boldly affirm, as they do, 
that the words impute, imputed, imputeth, im- 
puting, &c, are not used in Scripture but to 
express men really and personally to be that 
which is imputed unto them; for men are not 
really and personally faith, yet faith is im- 
puted to men; nay, they are not really and 
personally sin, nor really and personally right- 
eousness, yet these are imputed to men; so, 
then, both good things and bad may sometimes 
be imputed to men, yet themselves be really 
and personally neither. 

But to come to the point. What righteous- 
ness hath that man that hath no works? 
Doubtless none of his own, yet God imputeth 
righteousness to him; yea, what works of that 
man doth God impute to him that he yet jus- 
tifies as ungodly ? 

Further. He that hath works as to justifica- 



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IMPUTED RIGHTEOUSNESS. 



955 



tion from the curse before God, not one of 
them is regarded of God; so, then, it nuit- 
tereth not whether thou hast righteousness of 
thine own or none. 

"Blessed is the man to whom the Lord im- 
puteth righteousness without works." Man's 
blessedness, then, the blessedness of justifica- 
tion from the curse in the sight of God, lieth 
not in good works done by us, either before or 
after faith received, but in a righteousness 
which God imputeth without works, as we 
work not as we are ungodly : " Blessed is the 
man whose iniquities are forgiven and whose 
sin is covered." To forgive and to cover are 
acts of mercy, not the cause of our merit. 
Besides, where sin is real there can be no per- 
fect righteousness, but the way of justification 
must be through perfect righteousness, there- 
fore by another than our own: "Blessed is the 
man to whom the Lord will not impute sin." 
The first cause, then, of justification before 
God dependeth upon the will of God, who 
will justify because he will; therefore the 
meritorious cause must also be of his own 
providing, else his will cannot herein be abso- 
lute; for if justification depend upon our per- 
sonal performances, then not upon the will of 
God. He may not have mercy upon whom he 
will, but on whom man's righteousness will 
give him leave; but his will, not ours, must 
rule here; therefore his righteousness, and his 
only. So then men are justified from the 
curse in the sight of God while sinners in 
themselves. 

Having passed over those few Scriptures, I 
shall come to particular instances of persons 
who have been justified, and shall briefly 
touch their qualifications in the act of God's 
justifying them. 

First. By the Old Testament types. 

Secondly. By the New. 

First. By the Old. 

"And unto Adam also, and to his wife, did 
the Lord God make coats of skins, and clothed 
them." 

In the beginning of this chapter you find 
these two persons reasoning with the serpent; 
the effect of which discourse was, they take 
of the forbidden fruit, and so break the com- 
mand of God; this done, they hide themselves 
and cover their nakedness with aprons; but 
God finds out their sin, from the highest 
branch even to the roots thereof. 

What followeth ? Not one precept by which 
they should by works obtain the favour of God, 
but the promise of a Saviour; of which prom- 



ise Gen. iii. 21 is a mystical interpretation: 
"The Lord God made them coats of skins; 
coats of skins, and clothed them." 
Hence observe — 

First. That these coats were made not be- 
fore, but after, they had made themselves 
aprons — a plain proof their aprons were not 
sufficient to hide their shame from the sight 
of God. 

Secondly. These coats were made not of 
Adam's inherent righteousness, for that was 
lost before by sin, but of the skins of the 
slain, types of the death of Christ and of the 
righteousness brought in thereby: "By whose 
stripes we are healed." 

Thirdly. This is further manifest: for the 
coats, God made them ; and for the persons, 
God clothed them therewith, to show that as 
the righteousness by which we must stand just 
before God from the curse is a righteousness 
of Christ's performing, not of their, so he, not 
they, must put it on them also ; for of God we 
are in Christ, and of God his righteousness is 
made ours. 

But, I say, if you would see their antecedent 
qualifications, you find them under two heads: 
First. Eebellion. 
Secondly. Hypocrisy. 

Eebellion, in breaking God's command; 
hypocrisy, in seeking how to hide their faults 
from God. Expound this by Gospel language, 
and then it shows that men are justified from 
the curse in the sight of God while sinners in 
themselves. 

Secondly. "The Lord had respect to Abel 
and his offering." 

By these words we find the person first ac- 
cepted: "The Lord had respect unto Abel." 
And indeed where the person is not first ac- 
cepted the offering will not be pleasing; the 
altar sanctifies the gift, and the temple sanc- 
tifieth the gold ; so the person, the condition 
of the person, is that which makes the offering 
either pleasing or displeasing. In the epistle 
to the Hebrews it is said, "By faith Abel 
offered unto God a more excellent sacrifice 
than Cain, by which he obtained witness that 
he was righteous " — righteous before he offered 
his gift, as his sacrifice testified, for God 
accepted of it. 

"By faith he offered." Wherefore faith 
was precedent or before he offered. Now 
faith hath to do with God through Christ, not 
with him through our works of righteousness. 
Besides, Abel was righteous before he offered, 
before he did do good, otherwise God would 



956 



BUNYAN'S COMPLETE WORKS. 



not have testified of his gift. By faith he ob- 
tained witness that he was righteous, for God 
approved of his gifts. Now faith, I say, as to 
our standing quit before the Father, respects 
the promise of forgiveness of sins through the 
undertaking of the Lord Jesus. Wherefore 
Abel's faith, as to justifying righteousness 
before God, looked not forward to what should 
be done by himself, but back to the promise 
of the Seed of the woman that was to destroy 
the power of hell and to redeem them that 
were under the law. By this faith he shrouds 
himself under the promise of victory and the 
merits of the Lord Jesus ; now, being there, 
God finds him righteous, and being righteous, 
he offered to God a more excellent sacrifice 
than his brother, for Cain's person was not 
first accepted through the righteousness of 
faith going before, although he seemed fore- 
most as to personal acts of righteousness. 
Abel therefore was righteous before he did 
good works, but that could not be but alone 
through that respect God had to him for the 
sake of the Messias, promised before. Gen. iii. 
15. But the Lord's so respecting Abel pre- 
supposeth that at that time he stood in him- 
self by the law a sinner, otherwise he needed 
not to be respected for and upon the account 
of another. Yea, Abel also, forasmuch as he 
acted faith before he offered sacrifice, must 
thereby entirely respect the promise; which 
promise was not grounded upon a condition 
of works to be found in Abel, but in and for 
the sake of the Seed of the woman, which is 
Christ ; which promise he believed, and so 
took it for granted that this Christ should 
break the serpent's head ; that is, destroy by 
himself the works of the devil — to wit, sin, 
death, the curse, and hell. By this faith 
he stood before God righteous, because he 
had put on Christ, and being thus he offered ; 
by which act of faith God declared he was 
pleased with him, because he accepted of his 
sacrifice. 

Thirdly. "And the Lord said unto her, 
The elder shall serve the younger." These 
words, after Paul's exposition, are to be un- 
derstood of justification in the sight of God, 
according to the purpose and decree of elect- 
ing love, which had so determined long before 
that one of these children should be received 
to eternal grace. But mark ! not by works of 
righteousness which they should do, but before 
they had done either good or evil; otherwise 
the purpose of God according to election — not 
our works, but of Him that calleth — could not 



stand, but fall in pieces. But none are re- 
ceived into eternal mercy but such as are just 
before the Lord by a righteousness that is 
complete; and Jacob, having done no good, 
could by no means have that of his own, 
and therefore it must be by some other right- 
eousness, and so himself be justified from the 
curse in the sight of God while a sinner in 
himself. 

Fourthly. The same may be said concerning 
Solomon, whom the Lord loved with special 
love as soon as born into the world, which he 
also confirmed with signal characters: "He 
sent (saith the Holy Ghost) by the hand of 
Nathan the prophet, and he called his name 
Jedidiah, because the Lord loved him." Was 
this love of God extended to him because of 
his personal virtues ? No, verily, for he was 
yet an infant. He was justified then in the 
sight of God from the curse by another than 
his own righteousness. 

Fifthly. " And when I passed by thee, and 
saw thee polluted in thine own blood, I said 
unto thee w r hen thou wast in thy blood, Live ; 
yea, I said unto thee, when thou wast in thy 
blood, Live." The state of this people you 
have in the former verses described, both as 
to their rise and practice in the world. 

(1.) As to their rise, their origin was the 
same with Canaan, the men of God's curse. 
" Thy birth and thy nativity is of the land of 
Canaan ;" the same with other carnal men : 
"Thy father was an Amorite and thy mother 
an Hittite." 

(2.) Their condition is showed us by this 
emblem : 

1. They had not been washed in water; 2. 
They had not been sw T addled ; 3. They had 
not been salted; 4. They brought filth with 
them into the world ; 5. They lay stinking in 
their cradle; 6. They were without strength, 
to help themselves. Thus they appear and 
come by generation. 

Again, as to their practice : 

1. They polluted themselves in their own 
blood ; 2. They so continued till God passed 
by. " And when I passed by thee, I saw thee 
polluted in thine own blood;" in thy blood, in 
thy blood ; it is doubled. Thus we see they 
were polluted bom, they continued in their 
blood till the day that the Lord looked upon 
them ; I say, to " the loathing of their per- 
sons," &c. Now, this was the time of love. 
" And Avhen I passed by thee, and saw thee 
polluted in thine own blood, I said unto 
thee, when thou wast in thy blood, Live ; yea, 



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IMPUTED BIGIITEO USNESS. 



957 



I said unto thee, when thou wast in thy blood, 
Live." 

Question. But how could an holy God say, 
Live, to such a sinful people ? 

Answer. Though they had naught but sin, 
yet he had love and righteousness. He had — 
1. Love to pity them ; 2. Righteousness to 
cover them. " Now when I passed by thee, 
and looked upon thee, behold, thy time was 
the time of love." What follows? 1. "I 
spread my skirt over thee ;" and 2. " Covered 
thy nakedness ;" yea, 3. " I sware unto thee ;" 
and 4. "Entered into covenant with thee;" 
and 5. "Thou becamest mine." My love 
pitied thee: my skirt covered thee. Thus 
God delivered them from the curse in his 
sight. "Then I washed thee with water, 
(after thou wast justified;) yea, I thoroughly 
washed away thy blood from thee, and anointed 
thee with oil." Sanctification, then, is conse- 
quential ; justification goes before. The Holy 
Ghost, by this Scripture, setteth forth to the 
life free grace to the sons of men while they 
themselves are sinners. I say, while they are 
unwashed, unswaddled, unsalted, but bloody 
sinners; for by these words not washed, not 
salted, not swaddled, he setteth forth their un- 
sanctified state ; yea, they were not only un- 
sanctified, but also cast out without pity, to the 
loathing of their persons ; yea, no eye pitied 
them to do any of these things for them ; no 
eye but His whose glorious grace is unsearch- 
able, no eye but His who could look and 
love; all others looked and loathed.. But 
blessed be God that hath passed by us in that 
day that we wallowed in our own blood ; and 
blessed be God for the skirt of his glorious 
righteousness, wherewith he covered us when 
we lay before him naked in blood. It was 
when we were in our blood that he loved 
us ; when we were in our blood he said, Live. 
Therefore, men are justified from the curse 
in the sight of God while sinners in them- 
selves. 

Sixthly. "Now Joshua was clothed with 
filthy garments, and stood before the angel. 

The standing of Joshua here is as men used 
to stand that were arraigned before a judge. 
Joshua stood before the angel of the Lord, and 
Satan standing at his right hand to resist him 
— the same posture as Judas stood in when he 
was to be condemned : " Set thou (saith David) 
a wicked man over him, and let Satan stand at 
his right hand." Thus therefore Joshua stood. 
Now Joshua was clothed (not with righteous- 
ness, but) with filthy rags! Sin upon him 



and Satan by him, and this before the angel ! 
What must he do now ? Go away ? No ; there 
he must stand. Can he speak for himself? 
Not a word : guilt had made him dumb. Had 
he no place clean ? No ; he was clothed with 
filthy garments. But his lot was to stand be- 
fore Jesus Christ, that maketh intercession for 
transgressors : " And the Lord said unto Satan, 
The Lord rebuke thee, O Satan ; even the Lord 
that hath chosen Jerusalem rebuke thee." 
(Thus Christ saveth from present condemna- 
tion those that be still in their sin and blood.) 

But is he now quit? No; he standeth yet 
in filthy garments; neither can he by aught 
that is in him or done by him clear himself 
from them. How then? Why the Lord clothes 
him with change of raiment; the iniquities 
were his own, the raiment was the Lord's : 
" This is the heritage of the servants of the 
Lord ; and their righteousness is of me, saith 
the Lord." We will not here discourse of 
Joshua's sin, what it was or when committed : 
it is enough to our purpose that he was clothed 
with filthy garments, and that the Lord made 
a change with him, by causing his iniquities 
to pass from him and by clothing him with 
change of raiment. But what had Joshua 
antecedent to this glorious and heavenly cloth- 
ing? The devil at his right hand to resist him, 
and himself in filthy garments : " Now Joshua 
was clothed with filthy garments, and stood 
before the angel. And he answered and spake 
to those that stood before him, saying, Take 
away the filthy garments from him. And unto 
him he said, Behold, I have caused thy iniquity 
to pass from thee, and I will clothe thee with 
change of raiment." 

But to pass the Old Testament types, and to 
come to the New : 

First. "And when he was come into the 
ship, he that had been possessed with the devil 
prayed him that he might go with him ; but 
Jesus suffered him not, but saith unto him, Go 
home to thy friends, and tell them how great 
things God hath done for thee, and hath had 
compassion on thee." 

The present state of this man is sufficiently 
declared in these particulars : 

1. He was possessed with a devil — with 
devils, with many, with a whole legion, which 
some say is six thousand or thereabouts. 

2. These devils had &o the mastery of him 
as to drive him from place to place into the 
wilderness, among the mountains, and so to 
dwell in the tombs among the dead. 

3. He was out of his wits ; he would cut his 



958 



BUNYAN'S COMPLETE WORKS. 



flesh, break his chains, nay, no man could 
tame him. 

4. When he saw Jesus, the devil in him, as 
being lord and governor there, cried out against 
the Lord Jesus. In all this what qualification 
shows itself as precedent to justification? 
None but such as devils work or as rank bed- 
lams have. Yet this poor man was dispos- 
sessed, taken into God's compassion, and was 
bid to show it to the world : " Go home to thy 
friends, and tell them how great things the 
Lord hath done for thee, and hath had com- 
passion on thee ;" which last words, because 
they are added over and above his being dis- 
possessed of the devils, I understand to be the 
fruit of electing love : " I will have compassion 
on whom I will have compassion," which bless- 
eth us with the mercy of a justifying righteous- 
ness ; and all this, as by this is manifest, with- 
out the least precedent qualifications of ours. 

Secondly. " And when they had nothing to 
pay, he frankly forgave them both." 

The occasion of these words was for that the 
Pharisee murmured against the woman that 
washed Jesus's feet, because she was a sinner ; 
for so said the Pharisee and so saith the Holy 
Ghost. But, saith Christ, Simon, I will ask 
thee a question: "A certain man had two 
debtors : the one owed him five hundred pence, 
and the other fifty ; and when they had noth- 
ing to pay, he frankly forgave them both." 

Hence I gather these conclusions : 

1. That men that are wedded to their own 
righteousness understand not the doctrine of 
the forgiveness of sin. This is manifested by 
the poor Pharisee; he objected against the 
woman because she was a sinner. 

2. Let Pharisees murmur still, yet Christ 
hath pity and mercy for sinners. 

3. Yet Jesus doth not usually manifest mercy 
until the sinner hath nothing to pay; and 
when they had nothing to pay, he frankly (or 
freely, or heartily) forgave them both. If 
they had nothing to pay, then they were sin- 
ners ; but he forgiveth no man but with respect 
to a righteousness. Therefore that righteous- 
ness must be another's, for in the very act of 
mercy they are found sinners. They had 
nothing but debt, nothing but sin, nothing to 
pay. "Then they were justified freely by 
grace through that redemption that is in Jesus 
Christ." So, then, men are justified from the 
curse in the sight of God, while sinners in 
themselves. 

Thirdly. " And when he saw their faith, he 
said unto the man, Thy sins be forgiven thee." 



This man had not righteousness to stand 
just before God withal, for his sins as yet re- 
mained unforgiven. Wherefore, seeing guilt 
remained until Christ remitted him, he was 
discharged while ungodly. 

And observe it: The faith here mentioned 
is not to be reckoned so much the man's as 
the faith of them that brought him: neither 
did it reach to the forgiveness of sins, but to 
the miracle of healing ; yet this man, in this 
condition, had his sins forgiven him. 

But again, set the case, the faith was only 
his, (as it was not,) and that it reached to the 
doctrine of forgiveness, yet it did it without 
respect to righteousness in himself, for guilt 
lay still upon him ; he had now his sins for- 
given him. 

But this act of grace was a surprisal, it was 
unlooked for: "I am found of them that 
sought me not." They came for one thing, he 
gave them another : they came for a cure upon 
his body, but to their amazement he cured first 
his soul : " Thy sins are forgiven thee." 

Besides, to have his sins forgiven betokeneth 
an act of grace ; but grace and works as to this 
are opposite : therefore men are justified from 
the curse in the sight of God while sinners in 
themselves. 

Fourthly. "Father, I have sinned against 
Heaven and in thy sight, and am no more 
worthy to be called thy son." 

What this man was is sufficiently declared 
in Luke xv. 13, &c. ; as — 1. A riotous spender 
of all — of time, talent, body, and soul. 

2. He added to this his rebellion great con- 
tempt of his father's house : " He joined him- 
self to a stranger" and became an associate 
with swine. 

At last, indeed, he came to himself. But 
then observe — 1. He sought not justification 
by personal performances of his own; 2. 
Neither did he mitigate his wickedness; 3. 
Nor excuse himself before his father, but first 
resolveth to confess his sin ; and, coming to his 
father, did confess it, and that with aggravating 
circumstances : " I have sinned against Heaven ; 
I have sinned against thee; I am no more 
worthy to be called thy son." Now, what he 
said was true or false : if true, then he had not 
righteousness ; if false, he could not stand just 
in the sight of his father by virtue of his own 
performances. And indeed the sequel of the 
parable clears it. His father said to his ser- 
vant, " Bring forth the best robe, (the justify- 
ing righteousness,) and put it upon him, and 
put a ring on his hand and shoes on his feet." 



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IMP UTED RIGHTEO USNESS. 



959 



This best robe then, being in his father's house, 
was not in the prodigal's heart; neither stayed 
the father for further qualifications, but put it 
upon him as he was, surrounded with sin and 
oppressed with guilt ; therefore men are justi- 
fied from the curse in the sight of God while 
sinners in themselves. 

Fifthly. " For the Son of man came to seek 
and to save that which was lost." 

The occasion of these words was, for that the 
Pharisees murmured because Jesus was gone 
to be a guest to one that was a sinner, yea, a 
sinner of the publicans, and are most fitly ap- 
plied to the case in hand ; for though Zaccheus 
climbed the tree, yet Jesus Christ found him 
first, and called him down by his name ; add- 
ing withal, " For to-day I must abide at thy 
house ;" which, being opened by Luke xix. 9, 
is as much as to say, I am come to be thy sal- 
vation. Now this being Relieved by Zaccheus, 
he made haste and came down and received 
him joyfully. And not only so, but to declare 
to all the simplicity of his faith, and that he 
unfeignedly accepted of this word of salvation, 
he said unto the Lord, and that before all 
present, " Behold, Lord, the half of my goods 
I give to the poor, and if I have taken any 
thing from any man by false accusation, (a 
supposition intimating an affirmative,) I re- 
store him fourfold." This being thus, Christ 
doubleth his comfort, saying to him also, and 
that before the people, " This day is salvation 
come to this house." Then, by adding the 
next words, he expounds the whole of the mat- 
ter : " For I am come to seek and to save that 
which was lost ;" to seek it till I find it, to save 
it wdien I find it. He finds them that sought 
him not. And saith Zaccheus, "Behold me!" 
to a people that asked not after him. So then, 
seeing Jesus fmdeth this publican first, preach- 
ing salvation to him before he came down from 
the tree, it is evident he received this as he was 
a sinner. From w r hich faith flowed his follow- 
ing words and works as a consequence. 

Sixthly. " Jesus saith unto him, Verily I say 
unto thee, This day shalt thou be with me in 
paradise." 

This was spoken to the thief upon the cross, 
who had lived in wickedness all his days ; 
neither had he so much as truly repented, no 
not till he came to die ; nay, when he first was 
hanged he then fell to railing on Christ ; for 
though Luke leaves it out, beginning but at his 
conversion, yet by Matthew's relating the whole 
tragedy, we find him at first as bad as the other. 
This man then had no moral righteousness, for 



he had lived in the breach of the law of God. 
Indeed, by faith he believed Christ to be King, 
and that when dying with him. But what was 
this to a personal performing the command- 
ments, or of restoring what he had oft taken 
away ? Yea, he confesseth his death to be just 
for his sin, and so, leaning upon the mediation 
of Christ, he goeth out of the world. Now, he 
that truly confesseth and acknowledged his 
sin acknowledgeth also the curse to be due 
thereto from the righteous hand of God; so 
then, where the curse of God is due, that man 
wanteth righteousness. Besides, he that makes 
to another for help hath by that condemned 
his own (had he any) of utter insufficiency. 
But all these did this poor creature; where- 
fore he must stand just from the law, in the 
sight of God, while sinful in himself. 

Seventhly. "Lord, what wilt thou have me 
to do?" What wilt thou have me to do? Ig- 
norance is here set forth to the full. He hith- 
erto knew not Jesus, neither what he would 
have him to do ; yet a mighty man for the law 
of works, and for zeal towards God according 
to that. Thus you see that he neither knew 
that Christ was Lord nor what was his mind 
and will. "I did it ignorantly in unbelief:" 
I did not know him, I did not believe he was 
to save us. I thought I must be saved by liv- 
ing righteously, by keeping the law of God. 
This thought kept me ignorant of Jesus and 
of justification from the curse by him. Poor 
Saul ! how many fellows hast thou yet alive ! 
Every man zealous of the law of works, yet 
none of them know the law of grace ; each of 
them seeking for life by doing the law, when 
life is to be had by naught but believing in 
Jesus Christ. 

Eighthly. " Believe in the Lord Jesus Christ, 
and thou shalt be saved." 

A little before we find Paul and Silas in the 
stocks for preaching of Jesus Christ — in the 
stocks in the inward prison, by the hands of a 
sturdy jailer ; but at midnight, when Paul and 
his companion sang praises to God, the foun- 
dations of the prison shook and every man's 
bands were loosed. Now, the jailer being awak- 
ened by the noise of this shaking, and supposing 
he had lost his prisoners, drew his sw T ord with 
intent to kill himself, but Paul cried out, " Do 
thyself no harm, for we are all here." Then 
he called for a light, and sprang in and came 
trembling, and fell down before Paul and Silas, 
and brought them out, and said, " Sirs, what 
must I do to be saved?" In all this relation here 
is not aught that can justify the jailer. For — 



960 



BUXYAN'S COMPLETE WORKS. 



1. His whole life was idolatry, cruelty, and 
enmity to God ; yea, 

2. Even now, while the earthquake shook 
the prison, he had murder in his heart, yea, 
and in his intentions too. Murder, I say, and 
that of an high nature — even to ha ve killed his 
own body and soul at once. Well — 

3. When he began to shake under the fears 
of everlasting burnings, yet then his heart was 
wrapped up in ignorance as to the way of sal- 
vation by Jesus Christ. What must I do to 
be saved? He knew not what; no, not he. 
His condition then was this : he neither had 
righteousness to save him, nor knew he how to 
get it. Now, what was Paul's answer? Why, 
"Believe in the Lord Jesus Christ, (look for 
righteousness in Christ,) and then thou shalt 
be saved." This, then, still holdeth true, 
" Men are justified from the curse in the sight 
of God while sinners in themselves." 

I should now come to the second conclu- 
sion — viz., That this can be done by no other 
righteousness than that long ago performed 
by, and remaining with the person of, Christ. 
But before I speak to that I will a little further 
press this, by urging for it several reasons : 

I. First. Men must be justified from the 
curse while sinners in themselves, because 
" by nature all are under sin. All have sin- 
ned, and come short of the glory of God. He 
hath concluded all in unbelief ; he hath con- 
cluded all under sin." Now, having sinned, 
they are in body and soul defiled and become 
an unclean thing; wherefore, whatever they 
touch, with an intent to work out righteous- 
ness thereby, they defile that also. And 
hence, as I have said, all the righteousness 
they seek to accomplish is but as filthy rags ; 
therefore they are sinners still. 

Indeed, to some men's thinking, the Phari- 
see is holier than the publican, but in God's 
sight, in the eyes of divine justice, they stand 
alike condemned. "All have sinned;" there 
is the poison. Therefore, as to God without 
Christ, " all throats are an open sepulchre." 

The world in general is divided into two 
sorts of sinners : 

1. The open profane. 

2. The man that seeks life by the works of 
the law. The profane is judged by all, but 
the other by a few. Oh, but God judgeth 
him — 

First, for an hypocrite, because that, not- 
withstanding he hath sinned, "he would be 
thought to be good and righteous." And 
hence it is that Christ calls such kind of holy 



ones, Pharisees, hypocrites — Pharisees, hyp- 
ocrites, because by their gay outside they de- 
ceived those that beheld them. But, saith he, 
" God sees your hearts :" you are but like 
"painted sepulchres, within you are full of 
dead men's bones." Such is the root from 
whence flows all their righteousness. 

But doth the blind Pharisee think his state 
is such ? No, his thoughts of himself are far 
otherwise. "God, I thank thee (saith he) I 
am not as other men, extortioners, unjust, 
adulterers, or even like this publican." Ay, 
but still God judgeth him for an hypocrite. 

Secondly. God judgeth him for one that 
spurneth against Christ, even by every such 
work he doth. And hence it is when Paul 
was converted to Jesus Christ that he calls the 
righteousness he had before madness, blas- 
phemy, injury, because what he did to save 
himself by works was in direct opposition to 
gnace by Jesus Christ. 

Behold, then, the evil that is in a man's own 
righteousness ! 

1. It curseth and condemneth the righteous- 
ness of Christ. 

2. It blindeth the man from seeing his 
misery. 

3. It hardeneth his heart against his own 
salvation. 

Thirdly. But again, God judgeth such for 
those that condemn him of foolishness. " The 
preaching of the cross (that is, Christ crucified) 
is to them that perish foolishness." What ! 
(saith the merit-monger,) will you look for 
life by the obedience of another man? will 
you trust to the blood that was shed upon the 
cross, that run down to the ground and per- 
ished in the dust ? Thus deridingly they scoff 
at, stumble upon, and are taken in the gin 
that attends the Gospel ; not to salvation, but 
to their condemnation, because they have con- 
demned the Just, that they might justify their 
own filthy righteousness. 

But, I say, if all have sinned, if all are de- 
filed, if the best of a man's righteousness be but 
madness, blasphemy, injury, if for their right- 
eousness they are judged hypocrites, condemned 
as opposers of the Gospel, and as such have 
counted God foolish for sending his Son into 
the world, then must the best of men be justi- 
fied from the curse in the sight of God while 
sinners in themselves, because they still stand 
guilty in the sight of God; their hearts are 
also still filthy, infected. " Though thou wash 
thee with nitre, and take thee much soap, yet 
thine iniquity is marked before me, saith the 



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IMP UTED R IG IITEO USNESS. 



961 



Lord God." It stands marked still before God. 
So, then, what esteem soever men have of the 
righteousness of the world, yet God accounts 
it horrible wickedness, and the greatest enemy 
that Jesus hath. Wherefore, this vine is the 
vine of Sodom ; these clusters are the clusters 
of Gomorrah ; these grapes are grapes of gall ; 
these clusters are bitter ; they are the poison 
of dragons and the cruel venom of asps. No 
marvel, then, if John in his ministry gives the 
first rebuke and jostle to such, still calling 
them serpents and vipers, and concluding it is 
almost impossible they should escape the dam- 
nation of hell ; for, of all sin, man's own right- 
eousness in special bids defiance to Jesus 
Christ. 

II. Another reason why not one under heav- 
en can be justified by the law or by his own per- 
sonal performances to it is, because sin was in 
the world, God hath rejected the law and the 
works thereof for life. 

It is true before man had sinned it was or- 
dained to be unto life, but since, and because 
of sin, the God of love gave the word of grace. 
Take the law, then, as God hath established 
it — to wit, to condemn all flesh — and then there 
is room for the promise and the law — the one 
to kill, the other to heal. And so the law is 
not against the promise ; but make the law a 
justifier, and faith is made void, and the prom- 
ise is made of none effect, and the everlasting- 
Gospel, by so doing, thou endeavourest to root 
out of the world. 

Methinks, since it hath pleased God to reject 
the law and the righteousness thereof for life, 
such dust and ashes as we are should strive to 
consent to his holy will, especially when in the 
room of this of works there is established a bet- 
ter covenant, and that upon better promises. 

The Lord hath rejected the law for the weak- 
ness and unprofitableness thereof : " For (find- 
ing fault with them of the law T ) the days come, 
saith the Lord, that I will make a new cove- 
nant with the house of Israel," &c. Give God 
leave to find fault with us, and to condemn 
our personal performances to death, as to our 
justification before him thereby — let him do it, 
I say, and the rather because he doth by the 
Gospel present us with the better, and certainly, 
if ever he be pleased with us, it will be when he 
findeth us in that righteousness that is of his 
own appointing. 

To conclude. Notwithstanding all that hath 
or can be said, there are six things that have 
great power with the heart to bend it to seek 
life before God by the law; of all which I 
61 



would caution that soul to beware that would 
have happiness in another world: 

1. Take heed thou be not made to seek to the 
law for life because of that name and majesty 
of God which thou findest upon the doctrine 
of the law. God indeed spake all the words 
of the law, and delivered them in that dread 
and majesty to men that shook the hearts of 
all that heard it. Now this is of great au- 
thority with some, even to seek for life and 
bliss by the law. " We know," said some, 
"that God spake to Moses." And Saul re- 
jected Christ, even of zeal towards God. What 
zeal? Zeal towards God according to the 
law, which afterwards he left and rejected 
because he had found out a better way. The 
life that he once lived, it was by the law ; but 
afterwards, saith he, " The life that I now live, 
it is by faith," by the faith of Jesus Christ. 
So that, though the law was the appointment 
of God, and had also his name and majesty 
upon it, yet now he will not live by the law. 
Indeed, God is in the law, but yet only as just 
and holy, not as gracious and merciful ; so he 
is only in Jesus Christ. " The law (the word 
of justice) was given by Moses, but grace and 
truth came by Jesus Christ." Wherefore, 
whatever of God thou findest in the law, yet, 
seeing grace and mercy are not there, let 
neither the name of God, nor that majesty 
that thou findest of him in the law, prevail 
with thee to seek life by all the holy commands 
of the law. 

2. Take heed that the law, by taking hold 
on thy conscience, doth not make thee seek 
life by the law. The heart of man is the seat 
of the law. This being so, the understanding 
and conscience must needs be in danger of 
being bound by the k law. Man is a law unto 
himself, and show r eth that the works of the 
law are written in his heart. Now, the law 
being thus nearly related to man, it easily 
takes hold of the understanding and conscience ; 
by wdiich hold, if it be not quickly broken off 
by the promise and grace of the Gospel, it is 
captivated to the works of the law. For con- 
science is such a thing that, if it once be pos- 
sessed with a doctrine, yea, though but with 
the doctrine of an idol, it will cleave so fast 
thereto that nothing but an hand from heaven 
can loosen it ; and if it be not loosed, no Gos- 
pel can be there embraced. Conscience is little 
ease if man resist it, whether it be rightly or 
wrongly informed. How fast then will it hold 
w 7 hen it knows it cleaves to the law of God ! 
Upon this account the condition of the un- 



962 



BUNYAN'S COMPLETE WORKS. 



believer is most miserable; for not having 
faith in the Gospel of grace, through which is 
tendered the forgiveness of sins, they like men 
drowning hold fast that which they have found ; 
which being the law of God, they follow it ; 
but because righteousness flies from them, they 
at last are found only accursed and condemned 
to hell by the law. Take heed, therefore, that 
thy conscience be not entangled by the law. 

3. Take heed of fleshly wisdom. Eeasoning 
suiteth much with the law. I thought, verily, 
that I ought to do many things against the 
name of Jesus, and so to have sought for life 
by the law; my reason told me so; for thus 
will reason say, Here is a righteous law, the 
rule of life and death. Besides, what can be 
better than to love God and my neighbour as 
myself? Again, God hath thus commanded, 
and his commands are just and good ; there- 
fore doubtless life must come by the law. 
Further, to love God and keep the law are 
better than to sin and break it; and seeing 
men lost heaven by sin, how should they get 
it again but by working righteousness? Be- 
sides, God is righteous, and will therefore bless 
the righteous. Oh the holiness of the law! 
It mightily swayeth with reason when a man 
addicteth himself to religion. The light of 
nature teacheth that sin is not the way to 
heaven; and seeing no word doth more con- 
demn sin than the words of the ten command- 
ments, it must needs be, therefore, the most 
perfect rule for holiness. Wherefore, saith 
reason, the safest way to life and glory is to 
keep myself close to the law. But a little 
here to correct. Though the law indeed be 
holy, yet the mistake as to the matter in hand 
is as wide as the east from the west. For 
therefore the law can do thee no good because 
it is holy and just, for what can he that hath 
sinned expect from a law that is holy and 
just? Naught but condemnation. Let them 
lean to it while they will: " There is one that 
accuseth you, (saith Christ,) even Moses, in 
whom you trust." 

4. Man's ignorance of the Gospel suiteth 
well with the doctrine of the law. They, 
through their being ignorant of God's right- 
eousness, fall in love with that. Yea, they do 
not only suit, but when joined in act the one 
strengtheneth the other; that is, the law 
strengtheneth our blindness, and bindeth the 
veil more fast about the face of our souls. 
The law suiteth much our blindness of mind, 
for until this day remains the veil untaken 
away in the reading of the Old Testament, 



especially in the reading of that which was 
written and engraven in stones — to wit, the 
ten commandments, that perfect rule for holi- 
ness ; which veil is done away in Christ. But 
even to this day, when Moses is read, the veil 
is over their hearts; they are blinded by the 
duties enjoined by the law from the sight and 
hopes of forgiveness of sins by grace. Never- 
theless, when it (the heart) shall turn to the 
Lord, the veil shall be taken away. The law 
then doth veil the heart from Christ, and 
holds the man so down to doing and working 
for the kingdom of heaven that he quite for- 
gets the forgiveness of sins by mercy through 
Christ. Now this veiling or blinding by the 
law is occasioned — 

1st. By reason of the contrariety of doc- 
trine that is in the law to that which was in 
the Gospel. The law requireth obedience to 
all its demands, upon pain of everlasting 
burnings: the Gospel promiseth forgiveness 
of sins to him that worketh not, but believeth. 
Now the heart cannot receive both these doc- 
trines; it must either let go doing or believ- 
ing. If it believe, it is dead to doing; if it be 
set to doing for life, it is dead to believing. 
Besides, he that shall think both to do and be- 
lieve for justification before God from the 
curse, he seeks for life but, as it were, by the 
law ; he seeks for life but, as it were, by Christ ; 
and he, being direct in neither, shall for cer- 
tain be forsaken of either. Wherefore? Be- 
cause " he seeks it not by faith, but, as it were, 
by the works of the law." 

2dly. The law veils and blinds by that guilt 
and horror for sin that seizeth the soul by the 
law; for guilt, when charged close upon the 
conscience, is attended with such aggravations, 
and that with such power and evidence, that 
the conscience cannot hear nor see nor feel 
any thing else but that. When David's guilt 
for murder and blood did roar by the law 
in his conscience, notwithstanding he knew 
much of the grace of the Gospel, he could 
hear nothing else but terror: the sound of 
blood, the murder of Uriah, was the only 
noise that he heard. Wherefore he crieth to 
God that he would make him hear the Gos- 
pel: ''Make me (saith he) to hear joy and 
gladness, that the bones which thou hast 
broken may rejoice." And as he could not 
hear, so neither could he see; the law had 
struck him deaf and blind. "I am (saith 
he) not able to look up," not up to Christ 
for mercy: As if David had said, Lord, 
the guilt of sin which is by the law makes 



OF JUSTIFICATION BY AN 



IMPUTED RIGHTEOUSNESS. 



963 



such a noise and horror in my conscience 
that I can neither hear nor see the word 
of peace unless it is spoken with a voice from 
heaven. The serpents that bit the people in 
the days of old were types of guilt and sin. 
Now these were fiery serpents, and such as (I 
think) could fly; wherefore, in my judgment, 
they stung the people about their faces, and so 
swelled up their eyes, which made it the more 
difficult for them to look up to the brazen ser- 
pent, which was the type of Christ. Just so 
doth sin by the law do now ; it stings the soul, 
the very face of the soul, which is the cause 
that looking up to Jesus or believing in him 
is so difficult a task in time of terror of con- 
science. 

3dly. This is not only so at present, but so 
long as guilt is on the conscience, so long re- 
mains the blindness ; for guilt standing before 
the soul, the grace of God is intercepted, even 
as the sun is hid from the sight of mine eyes 
by the cloud that cometh between. "My sin 
(said David) is ever before me," and so kept 
other things out of his sight — sin, I say, when 
applied by the law. When the law came to 
Paul he remained without sight until the good 
man came unto him with the word of forgive- 
ness of sins. 

4thly. Again, where the law comes with 
power, there it begetteth many doubts against 
the grace of God, for it is only a revealer of 
sin and the ministration of death; that is, a 
doctrine that showeth sin and condemneth for 
the same. Hence, therefore, as was hinted be- 
fore, the law being the revealer of sin, where 
that is embraced, there sin must needs be dis- 
covered and condemned, and the soul for the 
sake of that. Further, it is not only a re- 
vealer -of sin, but that which makes it abound. 
So that the closer any man sticks to the law 
for life, the faster sin doth cleave to him. 
"That law (saith Paul) which was ordained to 
be unto life I found to be unto death," for by 
the law r I became a notorious sinner. I thought 
to have obtained life by obeying the law, but 
sin, taking occasion by the commandment, de- 
ceived me, and thereby slew me. A strange 
way of deceivableness, and it is hid from the 
most of men ! but, as I have already told you, 
you see how it comes to pass. 

(1.) Man by nature is carnal, and the law 
itself is spiritual. Now, betwixt these two 
ariseth great difference ; the law is exceeding 
good, the heart exceeding bad : these two op- 
posites therefore (the heart so abiding) can by 
no means agree. 



(2.) Therefore, at every approach of the law 
to the heart, with intent to impose duty or to 
condemn for the neglect thereof, at every such 
approach the heart starteth back, especially 
when the law comes home indeed and is 
heard in his own language. This being thus, 
the conscience perceiving this is a fault, begins 
to tremble at the sense of judgment; the law 
still continueth to command to duty and to 
condemn for the neglect thereof. From this 
struggling of these two opposites arise, I say, 
those doubts and fears that drive the heart 
into unbelief ; and that makes it so blind to 
the work of the Gospel that it can neither see 
nor understand any thing but that it is a sin- 
ner, and that the law must be fulfilled by it 
if ever it be saved. 

5. But again, another thing that hath great 
influence upon the heart to make it lean to 
the law for life is, the false names that Satan 
and his instruments have put upon it; such 
as these — to call the law the Gospel ; conscience, 
the Spirit of Christ ; works, faith ; and the like. 
With these weak consciences have been might- 
ily pestered, yea, thousands deluded and de- 
stroyed. This was the w r ay whereby the en- 
emy attempted to overthrow the Church of 
Christ of old ; as, namely, those in Galatia 
and at Corinth, &c. I say, by the feigned 
notion that the law w r as the Gospel, the Gala- 
tians were removed from the Gospel of Christ, 
and Satan, by appropriating to himself and 
his ministers the names and titles of the min- 
isters of the Lord Jesus, prevailed with many 
at Corinth to forsake Paul and his doctrine. 
Where the Lord Jesus hath been preached in 
truth and something of his doctrine known, it 
is not there so easy to turn people aside from 
the sound of the promise of grace, unless it be 
by the noise and sound of a Gospel. There- 
fore, I say, the false apostles came thus among 
the churches; another Gospel, another Gos- 
pel, which, in truth, saith Paul, " is not an- 
other, but some would pervert the Gospel of 
Christ," and thrust that out of doors, by gild- 
ing the law with that glorious name. So 
again for the ministers of Satan, they must be 
called the apostles of Christ and ministers of 
righteousness ; which thing, I say, is of great 
force, especially being accompanied with so 
holy and just a doctrine as the word of the law 
is ; for what better to the eye of reason than 
to love God above all, and our neighbour as 
ourselves? which doctrine, being the scope of 
the ten words given on Sinai, no man can con- 
tradict, for in truth they are holy and good. 



964 



BUNYAN'S COMPLETE WORKS. 



But here is the poison — to set this law in the 
room of a mediator, as those do that seek to 
stand just before God thereby ; and then noth- 
ing is so dishonourable to Christ nor of so 
soul-destroying a nature as the law ; for that 
thus placed hath not only power when souls 
are deluded, but power to delude by its real 
holiness the understanding, conscience, and 
reason of a man, and by giving the soul a sem- 
blance of heaven to cause it to throw away 
Christ, grace, and faith. Wherefore it be- 
hooveth all men to take heed of names and of 
appearances of holiness and goodness. 

Lastly. Satan will yet go further; he will 
make use of something that may be at a dis- 
tance from a moral precept, and therewith 
bring souls under the law. Thus he did with 
some of old : he did not make the Galatians 
fall from Christ by virtue of one of the ten 
words, but by something that was aloof of — by 
circumcision, days and months, that were 
Levitical ceremonies ; for he knows it is no 
matter nor in what testament he found it, if he 
can therewith hide Christ from the soul : " Be- 
hold I, Paul, say unto you that if you be 
circumcised, Christ shall profit you nothing; 
for I testify again to every man that is cir- 
cumcised that he is a debtor to the whole 
law." Why so, seeing circumcision is not 
one of the ten words? Why, because they 
did it in conscience to God, to stand just 
before him thereby. Now, here we may be- 
hold much cunning of the devil; he begins 
with some at a distance from that law which 
curseth, and so by little and little bringeth them 
under it ; even as by circumcision the Gala- 
tians were at length brought under the law 
that condemneth all men to the wrath and 
judgment of God. I have often wondered 
when I have read how God cried out against 
the Jews for observing his own command- 
ment, (Isa. i. ;) but I perceive by Paul that by 
these things a man may reject and condemn 
the Lord Jesus, which those do that for life 
set up aught, whether moral or other institu- 
tion, besides the faith of Jesus. 

Let men, therefore, warily distinguish be- 
twixt names and things, between statutes and 
commandments, lest they by doing the one 
transgress against the other. Study, there- 
fore, the nature arid end of the law with the 
nature and end of the Gospel; and if thou 
canst keep them distinct in thy understand- 
ing and conscience, neither names nor things, 
neither statutes nor commandments, can draw 
thee from the faith of the Gospel. 



And that thou may est yet be helped in this 
matter, I shall now come to speak to the 
second conclusion, viz. : 

That men can be justified from the curse 
before God while sinners in themselves by no 
other righteousness than that long ago per- 
formed by and remaining with the person of 
Christ. 

For the better prosecuting of this position I 
shall observe two things : 

1. That the righteousness by which we 
stand just before God from the curse was per- 
formed by the person of Christ. 

2. That this righteousness is inherent only 
in him. 

I. As to the first of these I shall be but 
brief. 

Now that the righteousness that justifieth us 
was performed long ago by the person of 
Christ, besides what hath already been said, is 
further manifest thus : 

1. He is said to have purged our sins by 
himself : " When he had by himself purged 
our sins, he sat down on the right hand of 
God." I have showed that in Christ, for the 
accomplishing of righteousness, there were 
both doing and suffering — doing, to fulfil all 
the commands of the law ; suffering, to answer 
its penalty for sin. The second is that which, 
in this to the Hebrews, is in special intended 
by the apostle, where he saith he hath 
"purged our sins" — that is, by his precious 
blood, for it is that alone can purge our sins, 
either out of the sight of God or out of the 
sight of the soul. Now this was done by him- 
self, saith the apostle ; that is, in or by his 
personal doings and sufferings. And hence it 
is that when God had rejected the offerings of 
the law he said, " Lo, I come ! A body hast 
thou prepared me to do thy will, O God." 
Now by this will of God (saith the Scripture) 
we are sanctified. By what will? Why, by 
the " offering up of the body of Jesus Christ," 
for that was God's will, that thereby we might 
be an habitation for him. As he saith again, 
" Jesus also, that he might sanctify the people 
with his own blood, suffered without the 
gate." 

2. As it is said he hath "purged our sins by" 
himself, so it was by himself at once : "For by 
one offering hath he perfected for ever them 
that are sanctified." Now by this word, at 
once, or by one offering, are cut off all those im- 
aginary sufferings of Christ which foolish men 
conceive of ; as that he in all ages hath suf- 
fered or suffereth for sin in us. No, he did 



OF JUSTIFICATION BY AN 



IMPUTED RIGHTEOUSNESS. 



965 



this work but once : " Not that he should offer 
himself often, as the high priest entered into 
the holy plaee every year, with the blood of 
others ; for then must he often have suffered 
since the foundation of the world. But now 
once, in the end of the world, (in the time of 
Pilate,) hath he appeared to put away sin by 
the sacrifice of himself." Mark how to the 
purpose the Holy Ghost expresseth it : he hath 
suffered but once ; and that once, now ; now once. 
Now he is God and man in one person ; now he 
hath taken the body that was prepared of God ; 
now once, " in the end of the world, hath he 
appeared to put away sin by the sacrifice of 
himself," by the offering up of the body of 
Jesus Christ once for all. 

3. It further appears in that by his resurrec- 
tion from the dead the mercies of God are made 
sure to the soul, God declaring by that, as was 
said before, how well pleased he is by the un- 
dertaking of his Son for the salvation of the 
world : "And as concerning that he raised him 
up from the dead, now no more to return to 
corruption, he said on this wise, I will give 
thee the sure mercies of David." For Christ 
being clothed with man's flesh, and undertak- 
ing for man's sins, did then confirm all sure to 
us by his resurrection from the dead. So that 
by the rising of that man again mercy and 
grace are made sure to him that hath believed 
on Jesus. Wherefore, from these things, to- 
gether with what hath been discovered about 
his addressing himself to the work, I conclude 
that men can be justified from the curse before 
God while sinners in themselves by no other 
righteousness than that long ago performed by 
the person of Christ. Now the conclusion is 
true from all show of contradiction, for the 
Holy Ghost saith, He hath done it ; hath done 
it by himself, and that by the will of God, at 
once, even then when he took the prepared 
body upon him. " By the will of God we are 
sanctified, through the offering up of th^ body 
of Jesus Christ once for all." 

II. This being so, the second position is also 
manifest — namely, that the righteousness by 
which we stand just from the curse before God 
is only inherent in Jesus Christ. For if he 
hath undertaken to bring in a justifying right- 
eousness, and that by works and merits of his 
own, then that righteousness must of necessity 
be inherent in him alone, and ours only by im- 
putation ; and hence it is called, in that 5th to 
the Romans, the gift, the gift of righteousness, 
because neither wrought nor obtained by 
works of ours, but bestowed upon us as a gar- 



ment already prepared by the mercy of God in 
Christ. 

There are four things that confirm this for a 
truth : 

1. This righteousness is said to be the right- 
eousness of one, not of many ; I mean, of one 
properly and personally, as his own particular 
personal righteousness. The gift of grace, 
which is the gift of righteousness, it is by one 
man, Jesus Christ : " Much more they that re- 
ceive abundance of grace and of the gift of 
righteousness shall reign in life by one Jesus 
Christ. Therefore, as by the offence of one 
judgment came upon all to condemnation, 
even so by the righteousness of one the free 
gift came upon all men to justification of life ; 
for as by one man's disobedience many were 
made sinners, so by the obedience of one shall 
many be made righteous." Mark, the right- 
eousness of one, the obedience of one — the right- 
eousness of one man, of one man, Jesus. Where- 
fore, the righteousness that justifieth a sinner, 
it is personally and inherently the righteous- 
ness of that person only who by works and acts 
of obedience did complete it, even the obedi- 
ence of one, of one man, Jesus Christ ; and so 
ours only by imputation. It is improper to 
say Adam's eating of the forbidden fruit was 
personally and inherently an act of mine : it 
was personally his, and imputatively mine; 
personally his, because he did it ; imputatively 
mine, because I was then in him. Indeed, the 
effects of his personal eating is found in my 
person — to wit, defilement and pravity. The 
effects also of the imputation of Christ's per- 
sonal righteousness is truly found in those that 
are in him by electing love and unfeigned faith, 
even holy and heavenly dispositions; but a 
personal act is one thing, and the effects of 
that act another. The act may be done by and 
be only inherent in one; the imputation of the 
merit of the act, as also the effects of the same, 
maybe in a manner universal, extending itself 
unto the most or all. This the cases of Adam 
and Christ doth manifest: the sin of one is 
imputed to his posterity ; the righteousness of 
the other is reckoned the righteousness of those 
that are his. 

2. The righteousness by which we stand just 
before God from the curse is called " the right- 
eousness of the Lord, the righteousness of 
God, the righteousness of Jesus Christ," &c, 
and that by way of opposition to the right- 
eousness of God's own holy law: "That I 
might be found in him, not having on my own 
righteousness, which is of the law, but that 



966 



BUNYAN'S COMPLETE WORKS. 



which is through the faith of Christ, the right- 
eousness which is of God by faith." Now, by 
this opposition (as by what was said before) 
the truth is made exceedingly clear; for by. 
these words, " not having my own righteous- 
ness," is not only excluded what qualifications 
we suppose to be in us, but the righteousness 
through which we stand just in the sight of 
God by them is limited and confined to a per- 
son absolutely distinct — distinct, I say, as to 
his person and performances who here is 
called God and Jesus Christ; as he saith also 
in the prophet Isaiah : " In the Lord shall all 
the seed of Israel be justified, and shall glory." 
In the Lord, not in the law ; in the Lord, not 
in themselves. "And their righteousness is 
of me, saith the Lord." Of me, not of them- 
selves ; of me, not of the law. And again, 
"Surely shall one say, In the Lord have I 
righteousness and strength." Now, as I have 
already said, all this is to be understood of the 
righteousness that was fulfilled by acts and 
works of obedience, which the person of the 
Son of God accomplished in the days of his 
flesh in the world — by that man, I say, " the 
Lord our righteousness." Christ indeed is 
naturally and essentially righteousness ; but 
as he is simply such, so he justifieth no man ; 
for then he need not to bear our sins in his 
flesh and become obedient in all points of the 
law for us ; but the righteousness by which we 
stand just before God is a righteousness con- 
sisting of works and deeds, of the doings and 
sufferings of such a person, who also is essen- 
tially righteousness. And hence, as before I 
have hinted, we are said to be justified by the 
obedience and blood of the Lord Jesus Christ, 
by the doings and sufferings of the Son of God. 
And hence again it is that he first is called 
King of righteousness ; that is, " a King of 
righteousness," as God-man, which of necessity 
supposeth his personal performances, and after 
that " King of peace ;" for what he is naturally 
and eternally in his Godhead he is not to us, 
but himself; but what he is actively and by 
works he is not to himself, but to us. So, 
then, he is neither King of righteousness nor 
of peace to us, as he is only the eternal Son of 
the Father, without his being considered as 
our priest and undertaker ; he hath obtained 
(by works of righteousness) eternal redemption 
for us. So, then, the righteousness by which 
we stand just before God is a righteousness in- 
herent (only) in Christ, because a righteous- 
ness performed by him alone. 

Now, that righteousness by which we stand 



just before God must be a righteousness con- 
sisting of personal performances. The reason 
is, because persons had sinned. This the 
nature of justice requireth, that " since by 
man came death, by man shall come also the 
resurrection from the dead." The angels, 
therefore, for this very reason, abide under 
the chains of everlasting darkness, because he 
" took not hold on them " — that is, by fulfill- 
ing the righteousness for them in their nature. 
That is a blessed word : "To you, to you, is 
born this day in the city of David a Saviour, 
which is Christ the Lord." To you, not to 
angels ; to you is born a Saviour. 

3. It is yet further evident that the right- 
eousness by which we stand just before God 
from the curse is a righteousness inherent not 
in us, but Christ, because it is a righteousness 
besides and without the law itself. Now, take 
away the law and you take away the rule of 
righteousness. Again, take away the rule and 
the act as to us must cease: "But now the 
righteousness of God without the law is mani- 
fested, being witnessed by the law and the 
prophets." So, then, by such a righteousness 
we are justified as is not within the power of 
the law to command of us. 

Question. But what love is that which hath 
not power to command our obedience in the 
point of our justification with God? 

Answer. The moral law, or that called the 
ten commandments. Therefore we are neither 
commanded to love God or our neighbour as 
the means or part of our justifying righteous- 
ness. Nay, he that shall attempt to do these 
things, to be delivered from the curse thereby, 
by the Scripture is holden accursed of God : 
"As many as are of the works (or duties) of 
the law are under the curse," &c, because we 
are justified, not by that of the law, but by the 
righteousness of God, without the law — that is, 
without its commanding of us, without our 
obediellce to it, "Freely by his grace, through 
the redemption that is in Jesus Christ, whom 
God hath set forth to be a propitiation, through 
faith in his blood." This is the righteousness 
of God without the law ; that is, without any 
of our obedience to the law. Wherefore, the 
righteousness by which we stand just in the 
sight of God cannot be inherent in us, but in 
Christ the King thereof. 

4. This is further made apparent by the ca- 
pacity that God will consider that soul in to 
whom he imputeth justifying righteousness; 
and that is as one that worketh not, as one 
that stands ungodly in the judgment of the 



OF JUSTIFICATION BY AN 



IMPUTED RIGHTEOUSNESS. 



967 



law. But this I have handled before, and 
therefore shall pass it here. 

5. To conclude. If any works of ours could 
justify us before God, they would be works 
after laith received, but it is evident that these 
do not. Therefore the righteousness that jus- 
tifies us from the curse before God is a right- 
eousness inherent only in Christ. 

That works after faith do not justify us from 
the curse in the sight of God is evident — 

1. Because no works of the saints can be 
justified by the moral law, considering it as 
the law of works for life, for this must stand 
a truth for ever. Whatsoever justifieth us 
must be justified by the moral law, for that it 
is that pronounceth the curse ; unless then 
that curse be taken away by the work, the 
work cannot justify us before God. But the 
curse cannot be taken away but by a righteous- 
ness that is first approved of by that law that 
so curseth ; for if that shall yet complain for 
want of a full satisfaction, the penalty remain- 
eth. This is evident to reason, and confirmed 
by the authority of God's word, as hath been 
already proved, because the law, once broken, 
pronounceth death, expecteth death, and ex- 
ecuteth the same on him that will stand to the 
judgment of the law. But no work of a be- 
liever is capable of answering this demand of 
the law ; therefore none of his works can justify 
him before God, for the law that notwithstand- 
ing complaineth. 

2. No works of faith can justify us from the 
curse before God, because of the want of per- 
fection that is in the greatest faith in us. Now 
if faith be not perfect, the work cannot be 
perfect — I mean with that perfection as to 
please divine justice. Consider the person, 
one that hath to do with God immediately by 
himself. Now, that faith is not capable of 
this kind of perfection it is evident, because 
when men here know most they know but in 
part. Now, he that knows but in part can do 
but in part, and he that doth but in part hath 
a part wanting in the judgment of the justice 
of God. So, then, when thou hast done all 
thou canst, thou hast done but part of thy 
duty, and so art short of justification from the 
curse by what thou hast done. 

3. Besides, it looks too like a monster that 
the works of faith should justify us before 
God, because then faith is turned, as it were, 
with its neck behind it. Faith, in its own 
nature and natural course, respecteth the 
mercy of God through the mediator Jesus 
Christ, and as such its virtue and excellency 



is to expect justification by grace through 
him ; but by this doctrine faith is turned 
round about, and now makes a life out of what 
itself hath done. But methinks faith should 
be as noble as its fruits, that being the first, 
and they but the fruits of that. 

Besides, seeing the work is only good be- 
cause it floweth from faith, (for " faith puri- 
fieth the heart,") therefore faith is it that 
justifieth all its works. If, then, we be justified 
by either, it is by faith, and not by his works, 
unless we will say there is more virtue in the 
less than in the greater. Now, what is faith 
but a believing, a trusting, a relying act of the 
soul? What, then, must it rely upon or trust 
in ? Not in itself — that is without Scripture ; 
not in its works — they are inferior to itself: 
besides, this is the way to make even the 
works of faith the mediator between God and 
the soul, and so by them thrust Christ out of 
doors. Therefore it must trust in Christ ; and 
if so, then no man can be justified from the 
curse before God by the works that flow from 
faith. 

4. To put all out of doubt, the saint when 
he hath done what he can to bring forth good 
works by faith, yet he dares not show these 
works before God but as they pass through the 
mediator Christ, but as they are washed in the 
blood of the Lamb. And therefore Peter 
saith those sacrifices of ours that are truly 
spiritual are only then accepted of God when 
offered up by Jesus Christ. And therefore it is 
said again that the prayers of the saints, which 
are the fruits of faith, " come up before the 
throne of God through the angel's hand" — 
that is, through the hand of Christ, through 
his golden censer, perfumed with his incense, 
made acceptable by his intercession. 

It is said in the book of the Revelations 
that it is granted to the bride, the Lamb's 
wife, that she should be "arrayed in fine linen, 
clean and white," which " white linen is the 
righteousness of saints." This fine linen, in 
my judgment, is the works of godly men, their 
works that sprang from faith. But how came 
they clean? How came they white? Not 
simply because they were the works of faith. 
But mark, "They washed their robes and 
made them white in the blood of the Lamb; 
and therefore they stand before the throne of 
God." Yea, therefore it is that their good 
works stand there too. 

I conclude, then, our persons are justified 
while we are sinners in ourselves : our works, 
even the works of faith, are no otherwise ac- 



968 



JBUNYAN'S COMPLETE WORKS. 



cepted but as they come through Jesus Christ, 
even through his intercession and blood. So, 
then, Christ doth justify both our person and 
works, not by way of approbation, as we stand 
in ourselves or works before God, but by pre- 
senting of us to his Father by himself, wash- 
ing what we are and have from guilt in his 
blood, and clothing us with his own perform- 
ances. This is the cause of our acceptance 
with God, and that our works are not cast 
forth of his presence. 

Use. — Is justifying righteousness to be 
found in the person of Christ only? Then 
this should admonish us to take heed of seek- 
ing it in ourselves — that is, of working right- 
eousness, thereby to appease the justice of 
God, lest by so doing we affront and blaspheme 
the righteousness of Christ. He that shall go 
about to establish his own righteousness, he as 
yet doth defiance to that which is of God, of 
God's appointing, of God's providing, and that 
only wherewith the justice of the law must be 
well pleased. Wherefore, take heed, I say, of 
doing such a thing, lest it provoke the eyes of 
the Lord's glory. "When I shall say to the 
righteous that he shall surely live, if he trust 
to his own righteousness and commit iniquity 
all his righteousness shall not be remembered, 
but for his iniquity that he hath committed, 
he shall die for it." Mark, though he be 
righteous, yea, though he have a promise of 
life, yet he shall die. But why ? Because he 
sinned against the Lord by trusting to his own 
righteousness ; therefore he must die for it. 

There are some things that will preserve a 
man from splitting upon this rock; as — 

1. Get good acquaintance with the covenant 
of grace, and of the persons concerned in the 
conditions of that covenant. The conditions 
(of that covenant) are — that a righteousness 
shall be brought into the world that shall 
please the justice of God and answer ( and so 
remove the curse of) the law. Now, he that 
doth perform this condition is Christ ; there- 
fore the covenant is not immediately with 
man, but with Him that will be the mediator 
betwixt God and man. 

" As for thee, by the blood of thy covenant," 
(speaking of Christ.) So then Christ, the man 
Christ, is he who was to bring in these con- 
ditions — to wit, everlasting righteousness. 
And hence it is that God hath said, " Christ 
shall be the covenant of the people ;" that is, 
he shall be our condition to God-ward. He 
therefore is all our righteousness as to the 
point of our justification before God; he is 



the covenant of the people as well as the light 
of the Gentiles ; for as no man can see but in 
the light of his Spirit, so no man can stand 
but in and by him : " He is the covenant of 
the people, the conditions and qualifications 
of the people." So that to God-ward " Christ 
is all in all," and no man any thing at all. 
" He hath made with me an everlasting cov- 
enant ;" with me as I stand in my head, Christ, 
who, because he hath brought in everlasting 
righteousness, therefore hath removed the 
curse of the law. Wherefore he adds, this 
covenant " is ordered in all things and sure," 
because all points that concern me, as to re- 
demption from the curse, are taken away by 
Christ, (as before is discoursed.) Look, then, 
upon Christ as the man, mediator, undertaker, 
and accomplisher of that righteousness in him- 
self wherein thou must stand just before God, 
and that he is the covenant or conditions of the 
people to God-ward, always having in himself 
the righteousness that the law is well pleased 
with, and always presenting himself before 
God as our only righteousness. 

2. That this truth may be the more heartily 
inquired into by thee, consider thine own per- 
fections ; I say, study how polluted thou art, 
even from the heart throughout. No man 
hath an high esteem of the Lord Jesus that is 
a stranger to his own sore. Christ's Church is 
an hospital of sick, wounded, and afflicted peo- 
ple, even as when he was in the world the 
afflicted and distressed set the highest price 
upon Jesus Christ. Why? They were sick 
and he was the physician, but the whole have 
no need of him. And just thus it is now: 
Christ is offered to the world to be the right- 
eousness and life of sinners ; but no man will 
regard him save he that seeth his own pollution, 
he that seeth he cannot answer the demands 
of the law, he that sees himself from top to 
toe polluted, and that therefore his service 
cannot be clean as to justify him from the 
curse before God; he is the man that must 
needs die in despair and be damned, or must 
trust in Jesus Christ for life. 

Further, this rule I would have all receive 
that come to Jesus Christ for life and salva- 
tion : 

1. Not to stick at the acknowledgment of 
sin, but to make that of it which the law makes 
of it. "Acknowledge thine iniquity," saith 
the Lord. This is a hard pinch, (I know what 
I say,) for a man to fall down under the sense 
of sins by acknowledging them to be what the 
Lord saith they are — to acknowledge them, I 



OF JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS. 



9G9 



say, in their own defiling and polluting nature ; 
to acknowledge them in their unreasonable and 
aggravated circumstances ; to acknowledge 
them in their God-offending and soul-destroy- 
ing nature, especially when the conscience is 
burdened with the guilt of them. Yet this is 
duty : " If we confess our sins, he is faithful 
and just to forgive ;" yea, to this is annexed 
the promise, " He that confesseth and forsaketh 
them shall find mercy." This made David as 
it Avere lay claim to the mercy of God. " Wash 
me thoroughly," said he, " from mine iniquity, 
and cleanse me from my sin, for I acknowledge 
my transgression, and my sin is ever before 
me." Though then thou art to blush and be 
ashamed when thou rememberest thy sins and 
iniquities, yet do not hide them : " He that 
hideth his sins shall not prosper." Do not 
lessen them ; do not speak of them before God 
after a mincing way : " Acknowledge thine in^ 
iquities, that thou hast sinned against the Lord 
thy God, and hast scattered thy ways to the 
strangers under every green tree ; and ye have 
not obeyed my voice, saith the Lord." 

2. If we would come to Christ aright, we 
must only acknowledge our sins, we must only 
acknowledge them, and there stop ; stop, I say, 
from attempting to do aught to present us 
good before God, but only to receive the mercy 
offered. Only acknowledge thine iniquities. 
Men are subject to two extremes — either to 
confess sins notionally and by the halves, or 
else, together with the confession of them, to 
labour to do some holy work, thereby to ease 
their burdened conscience and beget faith in 
the mercy of God. Now, both these are 
dangerous and very ungodly — dangerous, be- 
cause the wound is healed falsely; and un- 
godly, because the command is transgressed. 
Only acknowledge thy sin, and there stand (as 
David) till thy guilt is taken away. Joshua 
stood before the angel from top to toe in filthy 
garments till the Lord put other clothes upon 
him. In the matter of thy justification thou 
must know nothing, see nothing, hear nothing 
but thine own sins and Christ's righteousness. 
Only acknowledge thine iniquities. Now the 
Saviour and the soul come rightly together; 
the Saviour to do his work, which is to spread 
his skirt over the sinner ; and the sinner to re- 
ceive by believing this blessed imputed right- 
eousness. And hence the Church, when she 
comes to God, lieth down in her shame, and 
her confusion covereth her, and so lieth till 
pardon comes. 

Use II. — I come now to the second use: 



Have faith in Christ. But what are we to 
understand by faith ? 

Answer. Faith importcth as much as to say, 
Receive, embrace, accept of or trust in the 
benefit offered; all which are (by holy men of 
God) words used on purpose to show that the 
mercy of God, the forgiveness of sins, and 
eternal life are not to be had by doing or by 
the law, but by receiving, embracing, accept- 
ing, or trusting to the mercy of God through 
Christ : " We believe that through the grace of 
our Lord Jesus Christ we shall be saved, even 
as they." Thus you see what the Gospel is, 
and what faith doth do in the salvation of the 
soul. 

Now, that faith might be helped in this 
work, (for great are they that oppose it,) there- 
fore the Scriptures (the word of truth) haye 
presented us with the invitation in most plain 
and suitable sentences ; as, that " Christ came 
into the world to save sinners ; Christ died for 
our sins; Christ gave himself for our sins; 
Christ bare our sins in his body on the tree ;" 
and that " God, for Christ's sake, hath forgiven 
you." Further, as the invitations are plain 
and easy, so the threatening to the opposers 
are sore and astonishing : " He that believeth 
not shall be damned; Because they received 
not the love of the truth, that they might be 
saved, God gave them up to strong delusions, 
that they all might be damned." 

Objection. But faith is said to be an act of 
obedience. 

Answer. And well it may, for it is the most 
submitting act that a man can do ; it throweth 
out all our righteousness ; it makes the soul 
poor in itself; it liveth upon God and Christ, 
as the alms-man doth upon his lord ; it con- 
senteth to the Gospel, that it is true ; it giveth 
God and Christ the glory of their mercy and 
merit; it loveth God for his mercy and Jesus 
Christ for his service ; whatever good it doth, 
it still crieth, Hereby am I not justified, but 
He that justifieth me is the Lord. 

Well, but is there in truth such a thing as 
the obedience of faith? Then let Christians 
labour to understand it, and distinguish it 
aright, and to separate it from the law and 
all man's righteousness ; and remember that it 
is a receiving of mercy, an embracing of for- 
giveness, an accepting of the righteousness of 
Christ, and a trusting to these for life. Ke- 
rn ember again that it putteth the soul upon 
coming to Christ as a sinner, and to receive 
forgiveness as a sinner, as such. We now 
treat of justification. 



970 



BUNYAN'S COMPLETE WORKS. 



But a little to insert at large a few more of 
the excellencies of it, and so draw towards a 
conclusion. 

First. The more thou believest for remis- 
sion of sins, the more of the light of the glori- 
ous Gospel of Christ thou receivest into thy 
soul. " For therein is the righteousness of 
God revealed from faith to faith that is, ac- 
cording to the degree of faith: little faith 
seeth but little, but great faith seeth much ; 
and therefore he saith again that by faith we 
have " access into the grace of God." The 
reason is — 

1. Because faith, having laid hold upon 
Christ, "hath found Him in whom are hid all 
the treasures of wisdom and knowledge." In 
him therefore it finds and sees those heights 
and depths of Gospel mysteries that are no- 
where else to be found ; nay, let a man be 
destitute of faith, and it is not possible he 
should once think of some of them. 

2. By this means the Holy Spirit is plenti- 
fully received. Now the Spirit of God is a 
spirit of wisdom and revelation, but yet so as 
in the knowledge of Christ; otherwise the 
Spirit will show to man not any mighty 
thing, its great delight being to open Christ 
and to reveal him unto faith. Faith indeed 
can see him, for that is the eye of the soul ; 
and the Spirit alone can reveal him, that 
being the searcher of the deep things of God. 
By these, therefore, the mysteries of heaven 
are revealed and received ; and hence it is 
that the mystery of the Gospel is called the 
mystery of faith, or the mystery with which 
faith only hath to do. Wouldst thou then 
know the greatest things of God? Accustom 
thyself to the obedience of faith, live upon thy 
justifying righteousness. 

And never think that to live always on 
Christ for justification is a low and beggarly 
thing, and, as it were, a staying at the founda- 
tion ; for, let me tell you, depart from a sense 
of the meritorious means of your justification 
with God, and you will quickly grow light, 
and frothy, and vain : besides, you will always 
be subject to errors and delusions; for this is 
not to hold the head, from or " through which 
nourishment is administered." Further, no 
man that buildeth forsakes the good founda- 
tion — that is, the ground of his encouragement 
to work — for upon that is laid the stress of all, 
and without it nothing that is framed can be 
supported, but must inevitably fall to the 
ground. Again, why not live upon Christ 
always, and especially as he standeth the me- 



diator between God and the soul, defending 
thee with the merit of his blood, and covering 
thee with his infinite righteousness from the 
wrath of God and curse of the law? Can 
there be any greater comfort ministered to 
thee than to know thy person stands just 
before God— just and justified from all things 
that would otherwise swallow thee up? Is 
peace with God and assurance of heaven of so 
little respect with thee that thou slightest the 
very foundation thereof, even faith in the 
blood and righteousness of Christ? And are 
notions and whimsies of such credit with thee 
that thou must leave the foundation to follow 
them ? But again, what mystery is desirable 
to be known that is not to be found in Jesus 
Christ, as priest, prophet, or King of saints? 
" In him is hid all the treasures of them," and 
he alone hath the key of David to open them. 
Paul was so taken with Jesus Christ and the 
knowledge of this, that he was crucified for us, 
that he desired, nay, determined, not to know 
any thing else among the Corinthians, that 
itched after other wisdom. 

Objection. But I see not that in Christ now 
that I have seen in him in former days : besides, 
I find the Spirit leads me forth to study other 
things. 

Ansioer. To the first part of this objection I 
would answer several things : 

1. The cause why thou seest not that in 
Christ now which thou hast seen in him in 
former days is not in Christ, but in thy faith ; 
he is the same, as fresh, and as good, and as 
full of blessedness as when thou did most re- 
joice in him. 

3. Sin is the same as ever, and so is the 
curse of the law : the devil is as busy as ever, 
and beware of the law in thy members. Re- 
turn therefore to thy rest, O soul ! for he is 
thy life and the length of thy days. 

4. Guilt is to be taken off now, as it was 
years ago ; and whether thou seest it or no, 
thou sinnest in all thy works: how, then, 
canst thou stand clear from guilt in thy soul 
who neglectest to act faith in the blood of 
the Lamb ? There thou must wash thy robes, 
and there thou must make them white. Rev. 
vii. 14, 15. 

5. I conclude, then, thou art a polluted, sur- 
feited, corrupted, hardened creature, whosoever 
thou art that thus objectest. 

But 1 find (say est thou) as if the Spirit led 
me forth to study other matters. 

Answer. What other matters? What mat- 
ters besides, above, or beyond the glorious Gos- 



OF JUSTIFICATION BY AN 



IMP UTED RIG IITEO US NESS. 



971 



pel of Jesus Christ and of our acceptance with 
God through him? What spirit, or doctrine, 
or wisdom soever it be that centres not in, that 
cometh not from, and that terminates not 
within the bonds of the Gospel of Jesus Christ 
is not worthy the study of the sons of God ; 
neither is it food for the faith of Jesus Christ, 
for that is the flesh of Christ, (and that is eter- 
nal life.) Whither will you go? Beware of 
the spirit of Antichrist, for many false spirits 
are gone out into the world. I told you before 
that the Spirit of God is the spirit of wisdom 
and revelation in the knowledge of Christ, and 
that without and besides the Lord Jesus it dis- 
covered nothing ; it is sent to testify of him ; 
it is sent to bring his words to our remem- 
brance ; it is sent to take of his things and 
show them unto us. Wherefore, never call 
that the Spirit of Jesus which leads you away 
from the blood and righteousness of Christ: 
that is but the spirit of delusion and of the 
devil, whose teachings end in perdition and 
destruction. Tempt not Christ as they of old 
did. But how did they tempt him ? Why, in 
loathing the manna, which was the type of his 
flesh and blood, which we are to eat of by be- 
lieving. I say, tempt him not, lest you be de- 
stroyed by the serpent, by the gnawing guilt 
of sin ; for take away Christ and sin remains, 
and there is no more sacrifice for sin ; if so, 
thou wilt be destroyed by the destroyer, &c. 

But again. Living by faith begets in the 
heart a son-like boldness and confidence to 
God-ward in all our Gospel-duties, under all 
our weaknesses and under all our tempations. 
It is a blessed thing to be privileged with an 
holy boldness and confidence God-ward that 
he is on our side, that he taketh part with us, 
and that he will plead our cause with them 
that rise up against us. But this boldness 
faith helpeth us to do, and also manageth in 
our heart. This is that which made Paul 
always triumph and rejoice in God and the 
Lord Jesus. He lived the life of faith, for 
faith sets a man in the favour of God by Christ, 
and makes a man see that what befalls him in 
this life, it shall, through the wisdom and 
mercy of God, not only prove for his forward- 
ing to heaven, but to augment his glory when 
he comes there. This man now stands on 
high ; he lives, he is rid of slavish fears and 
carking cares, and in all his straits he hath a 
God to go to. Thus David, when all things 
looked awry upon him, " encouraged himself 
in the Lord his God." Daniel also believed 
in his God, and knew that all his trouble, 



losses, and crosses would be abundantly made 
up in his God. And David said, " I had fainted 
unless I had believed." Believing, therefore, 
is a great preservative against all such impedi- 
ments, and makes us confident in our God and 
with boldness to come into his presence, claim- 
ing privilege in what he is and hath. For, by 
faith, I say, he seeth his acceptance through 
the Beloved, and himself interested in the 
mercy of God and riches of Christ and glory 
in the world to come. Thus man can look 
upon all the dangers in hell and earth without 
paleness of countenance; he shall meditate 
terror with comfort, " because he beholds the 
King in his beauty." 

Again, living by faith makes a man exercise 
patience and quietness under all his afflictions, 
for faith shows him that his best part is safe, 
that his soul is in God's special care and pro- 
tection, purged from sin in the blood of Christ. 
Faith also shows him that after a little while 
he shall be in the full enjoyment of that which 
now he believes is coming : " We, through the 
Spirit, wait for the hope of righteousness by 
faith." Wherefore, upon this ground it is that 
James exhorteth the saints to whom he wrote 
to patience, because they knew the harvest 
would in due time come. Faith lodgeth the 
soul with Christ: "I know (saith Paul) on 
whom I have believed," and to whom I have 
committed my soul, " and am persuaded (I be- 
lieve it) that he is able to keep that which I 
have committed unto him against that day." 
Therefore it were no shame to him to wear a 
chain for his name and sake. Oh it is a blessed 
thing to see, I say, by the faith of the Lord 
Jesus, that we are embarked in the same ship 
with him; this will help us greatly both to 
"hope and quietly wait for the salvation of 
the Lord." 

Further, I might add that living by faith is 
the way to receive fresh strength from heaven, 
thereby to manage thine every- day's work with 
life and vigour ; yea, every look by faith upon 
Jesus Christ as thine doth this great work. It 
is said when Paul saw the brethren that came 
to meej. him " he thanked God and took cour- 
age." Oh how much more then shall the 
Christian be blessed with fresh strength and 
courage, even at the beholding of Christ! 
" whom beholding as in a glass, we are changed 
(even by beholding of him by faith in the 
word) into the same image from glory to glory, 
even as by the Spirit of the Lord." 

But to be brief. Make conscience of the 
duty of believing, and be as afraid of falling 



972 



BUNYAN'S COMPLETE WORKS. 



short here as in any other command of God. 
" This is his commandment, that you believe ; " 
believe, therefore, in the name of the Lord 
Jesus. This is the will of God, that you be- 
lieve ; believe, therefore, to the saving of the 
soul. Unbelief is a fine-spun thread, not so 
easily discerned as grosser sins, and therefore 
that is truly the sin that doth so easily beset 
us. The light of nature will show those sins 
that are against the law of nature, but the law 
of faith is a command beyond what flesh or 
nature teacheth. Therefore to live by faith is 
so much the harder work ; yet it must be done, 
otherwise thine other duties profit thee noth- 
ing ; for if a man give way to unbelief, though 
he be most frequent in all other duties besides, 
so often as he worshippeth God in these he yet 
saith God is a liar in the other, even because 
he hath not believed: " He that believeth not 
God hath made him a liar, because he believ- 
eth not the record that God gave of his Son. 
And this is the record that God hath given us 
of eternal life; and this life is in his Son." 
So, then, when thou givest way to unbelief, 
when thou dost not venture the salvation of 
thy soul upon the justifying life that is in 
Christ, that is in his blood, &c, at once thou 
givest the lie to the whole testament of God ; 
yea, thou tramplest upon the promise of grace, 
and countest this precious blood an unholy 
and unworthy thing. Now how (thou doing 
thus) the Lord should accept of thy other du- 
ties, of prayer, alms, thanksgiving, self-denial, 
or any other, will be hard for thee to prove. 
In the mean time remember that faith pleaseth 
God, and that without faith it is impossible to 
please him. Eemember also that for this 
cause it was that the offering of Cain was not 
accepted. " By faith Abel offered unto God a 
more excellent sacrifice than Cain ; " for by 
faith Abel first justified the promise of the 
Messias, by whom a conquest should be ob- 
tained over the devil and all the combination 
of hell against us. Then he honoured Christ 
by believing that he was able to save him ; and 
in token that he believed these things indeed 
he presented the Lord with the firstlings of 
his flock, as a remembrance before God that 
he believed in his Christ ; and therefore it is 
said, " By faith he offered ; " by which means 
the offering was accepted of God, for no man's 
offering can be accepted with God but his that 
stands righteous before him first. But unbe- 
lief holdeth men under their guilt, because 
they have not believed in Christ and by that 
means put on his righteousness. Again, he 



that believeth not hath made invalid (what in 
him lies) the promise of God, and merits of 
Christ, of whom the Father hath spoken so 
worthily. Therefore what duties or acts of 
obedience soever he performeth, God by no 
means can be pleased with him. 

By this, therefore, you see this miserable 
state of the people that have not faith : what- 
ever they do, they sin ; if they break the law, 
they sin ; if they endeavour to keep it, they 
sin. They sin, I say, upon a double account : 
first, because they do it but imperfectly ; and, 
secondly, because they yet stay upon that, re- 
sisting that which is perfect, even that which 
God hath appointed. It mattereth not (as to 
justification from the curse) therefore, men 
wanting faith, whether they be civil or pro- 
fane, they are such as stand accursed of the 
law, "because they have not believed," and 
" because they have given the lie to the truth," 
and to the God of truth. Let all men, there- 
fore, that would please God, make conscience 
of believing — on pain, I say, of displeasing 
him, on pain of being with Cain rejected, and 
on pain of being damned in hell. "He that 
believeth not shall be damned." Faith is the 
very quintessence of all Gospel obedience, it 
being that which must go before other duties, 
and that which also must accompany whatever 
I do in the worship of God if it be accepted of 
him. Here you may see a reason why the 
force and power of hell is so bent against be- 
lief : Satan hateth all the parts of our Chris- 
tian obedience, but the best and chiefest most. 
And hence the apostle saith to the Thessalo- 
nians that he sent to know their faith, lest by 
some means the tempter have tempted them, 
and so his labour had been in vain. Indeed, 
where faith is wanting or hath been destroyed, 
all the labour is in vain ; nothing can profit 
any man, neither as to peace with God nor the 
acceptance of any religious duty ; and this, I 
say, Satan knows, which makes him so to bend 
his force against us. 

There- are three things in the act of believ- 
ing which make this grace displeasing to the 
wicked one : 

1. Faith discovereth the truth of things to 
the soul — the truth of things as they are, 
whether they be things that are of this world 
or of that which is to come, the things and 
pleasures above, and also those beneath. 
Faith discovereth to the soul the blessedness, 
and goodness, and durableness of the one, the 
vanity, foolishness, and transitoriness of the 
other. Faith giveth credit to all things that 



OF JUSTIFICATION BY AN 



IMPUTED RIGHTEOUSNESS. 



973 



are written in the law and in the prophets, 
both as to the being, nature, and attributes of 
God, the blessed undertaking of the Lord 
Jesus Christ, the glory of heaven and torments 
of hell, the sweetness of the promise and the 
terror of the threatenings and curses of the 
word, By which means Satan is greatly frus- 
trated in his assaults when he tempteth either to 
love this world or slight that which is to come ; 
for he can do no great matter in these things 
to any but those who want the faith. " In 
vain is the snare laid in the sight of any bird;" 
therefore he must first blind and hold blind 
the minds of men, " that the light of the glor- 
ious Gospel of Christ, who is the image of God, 
should not shine into them," else he can do no 
harm to the soul. Now, faith is the eye of the 
godly man, and that sees the truth of things, 
whatever Satan suggests, either about the glory 
of this world, the sweetness of sin, the uncer- 
tainty of another world, or the like. 

2. Faith wraps the soul up in the bundle of 
life with God ; it encloseth it in the righteous- 
ness of Jesus, and presents it so perfect in that, 
that whatever he can do, with all his cunning, 
cannot render the soul spotted or wrinkled be- 
fore the justice of the law; yea, though the 
man, as to his own person and acts, be full of 
sin from top to toe, Jesus Christ covereth all ; 
faith sees it, and holds the soul in its godly 
sense and comfort of it. The man, therefore, 
standing here stands shrouded under that 
goodly robe that makes him glisten in the eye 
of justice ; yea, all the answer that Satan can 
get from God against such a soul is that he 
"doth not see iniquity in Jacob nor behold 
perverseness in Israel ; for here Israel hath not 
been forsaken, nor Judah of his God, of the 
Lord of hosts, though (as to their own persons) 
their land was filled with sin against the Holy 
One of Israel." Thus, therefore, the soul be- 
lieving is hid from all the power of the enemy, 
and dwells safely under the dominion of grace. 

3. Faith keeps the soul from giving credit to 
any of his insinuations ; for, whatever Satan 
saith, either about the acceptance of my person 
or performances, so long as I believe that both 
are accepted of God for Christ's sake, he sug- 
gesteth to the wind ; wherefore faith doth the 
same against the devil that unbelief doth to 
God. Doth unbelief count God a liar? Faith 
counts the devil a liar. Doth unbelief hold 
the soul from the mercy of God? Faith holds 
the soul from the malice of the devil. Doth 
unbelief quench thy graces? Faith kindleth 
them even into a flame. Doth unbelief fill thy 



soul full of sorrow? Faith fills it full of the 
joy of the Holy Ghost. In a word, Doth un- 
belief bind down thy sins upon thee? Why, 
faith in Jesus Christ releaseth thee of them 
all. 

4. As faith keeps the soul from giving credit 
to the insinuations of Satan, so when he makes 
his assaults it overmasters him and makes him 
retreat: " Eesist the devil and he will flee from 
you; whom resist, steadfast in the faith." Be- 
lieve, as I have already said, that God loveth 
you, that the blood of Christ was shed for you, 
that your person is presented complete before 
him through the righteousness of Christ, and 
Satan must give place ; thy crediting of the 
Gospel makes him fly before thee ; but thou 
must do it steadfast in the faith ; every waver 
giveth him advantage. And indeed this is 
the reason that the godly are so foiled with 
his assaults ; they do not resist him steadfast 
in the faith ; they often stagger through unbe- 
lief. Now at every stagger he recovereth lost 
ground again, and giveth battle another time. 
Besides, by this and the other stagger he 
taketh heart to attempt by other means, and 
so doubleth the afflictions with manifold 
temptations. This is, I say, for want of being 
steadfast. "Above all, taking the shield of 
faith, wherewith you shall be able to quench 
all the fiery darts of the wicked " — to quench 
them, though they come from him as kindled 
with the very fire of hell. None know save 
him that feels it how burning hot the fiery 
darts of Satan are, and how, when darted, they 
kindle upon our flesh and unbelief; neither 
can any know the power and worth of faith 
to quench them but he that hath it and hath 
power to act it. 

5. Lastly. If justifying righteousness be 
alone to be found in the person of Jesus 
Christ, then this shows us the sad condition 
of two sorts of men : 

1. Of those that hang in doubt betwixt 
Christ and the law. 

2. Of those that do professedly make denial 
of the sufficiency of this most blessed right- 
eousness. 

1. The first sort, though they may seek life, 
yet thus continuing are never like to find it. 
Wherefore? Because they seek it not by 
faith, but as it were by the works of the law. 
Indeed they will not be merit-mongers ; they 
will not wholly trust to the law; they will 
partly venture on Christ and partly trust to 
the law. Well, but therefore they shall be 
damned, because they trust to Christ but in 



974 



BUNYAN'S COMPLETE WORKS. 



part, and in part, as it were, to the works of 
the law; for such sinners make Christ but a 
Saviour in part. Why then should he be 
their Saviour in whole? No; because they 
halt between Christ and the law, therefore 
they shall fall between Christ and the law ; 
yea, because they will trust to their works in 
part, they shall be but almost saved by Christ : 
" Let not that man think that he shall obtain 
any thing from the Lord." What man? 
Why, he that doubteth or wavereth in his 
mind about the truth of the mercy of God in 
Christ; therefore the exhortation is, "But let 
him ask in faith; for he that wavereth (or 
that halteth between law and Christ for life) is 
like a wave of the sea driven of the wind and 
tossed." In conclusion, he resteth nowhere : 
" A double-minded man is unstable in all his 
ways." This man, therefore, must miscarry ; 
he must not see the good land that flows with 
milk and honey; no, let him not have a 
thought of life in his heart: "Let not that 
man think that he shall receive any thing of 
the Lord." 

This was the case of many in the primitive 
times, for whose sake this caution was writ- 
ten ; for the devout and religious Jew and 
proselyte when they fell away from the word 
of the Gospel, they did not fall to those gross 
and abominable pollutions in which the open 
profane, like sows and swine, do wallow, but 
they fell from the grace of God to the law, or 
at least did rest betwixt them both, doubting 
of the sufficiency of either ; and, thus being 
fearful, they distrust ; wherefore, being found 
at length unbelieving, they are reputed of 
God abominable, as murderers, whoremongers, 
sorcerers, idolaters, and liars, and so have 
their portion in the lake (with them) that 
burn with fire and brimstone. The reason is, 
because where Christ is rejected sin remaineth, 
and so the wrath of God for sin. Neither will 
he be a Saviour in part ; he must be all thy 
salvation or none : " Let not that man think 
that he shall receive any thing of the Lord." 

Not any thing. There is no promise for 
him, no pardon for him, no heaven for him, 
no salvation for him, no escaping of his fire. 
What condition is this man in ! yet he is a re- 
ligious man, for he prays : he is a seeking 
man, a desiring man, for he prays. But he 
halts between two, he leaneth to his righteous- 
ness and committeth iniquity ; he is afraid to 
venture all upon the Lord Jesus Christ. Let 
not that man think of receiving any thing 
from the Lord. 



Yet the words suggest that he is apt to 
think he shall receive something because God 
is merciful, because his promise is great; but 
this expectation is by this word cut off, and 
this sinner is cast away. Let not that man 
think, let him forbear to think, of having any 
thing at the hand of God. The Israelites 
thought to go up to the land the day after 
they had despised it. Agag thought the bit- 
terness of death was past, even that day in 
which he was hewn in pieces. Rechab and 
Baanah his brother thought to have received 
reward of David that day they were hanged 
over the pool in Hebron. Let not that man 
think that he shall receive any thing of the 
Lord. 

2. As for those that do professedly make 
denial of the sufficiency of this most blessed 
righteousness, the whole book is conviction to 
them, and shall assuredly, if it comes to their 
hands, rise up in judgment against them. 
They have rejected the wisdom and mercy of 
God; they have rejected the means of their 
salvation ; they have trampled upon the blood 
of the Son of God; wherefore judgment wait- 
eth for them, and fiery indignations, which 
shall devour the adversaries. 

To conclude. One word also to you that are 
neglecters of Jesus Christ: "How shall we es- 
cape if we neglect so great salvation?" Here, 
then, we may see how we ought to judge of 
all such persons as neglect the Lord Jesus, 
under what guise, name, or notion soever they 
be. We ought, I say, to judge of such "that 
they are at present in a state of condemna- 
tion" — of condemnation, "because they have 
not believed in the only-begotten Son of God." 

It is true there is no man more at ease in 
his mind (with such ease as it is) than the man 
that hath not closed with the Lord Jesus, but 
is shut up in unbelief. Oh but that is the 
man that stands convict before God, and that 
is bound over to the great assize. That is the 
man whose sins are still his own, and upon 
whom the wrath of God abideth. For the 
ease and peace of such, though it keep them 
far from fear, is but like to that of the secure 
thief that is ignorant that the constable standeth 
at the door; the first sight of an officer makes 
his peace to give up the ghost. Ah ! how 
many thousands that can now glory that they 
never were troubled for sin against God — I 
say, how many be there that God will trouble 
worse than he troubled cursed Achan, because 
their peace (though false and of the devil) was 
rather chosen by them than "peace by Jesus 



OF JUSTIFICATION BY AN 



IMPUTED RIGIITEO XJSNESS. 



975 



Christ," than "peace with God by the blood 
of his cross!" 

Awake! careless sinners, awake! and arise 
from the dead, and Christ shall give you light. 
Content not yourselves either with sin or right- 
eousness if you be destitute of Jesus Christ; 
but cry, cry, oh cry to God for light to see your 
condition by — for light in the word of God, for 
therein is the righteousness of God revealed. 
Cry, therefore, for light to see this righteous- 
ness by; it is a righteousness of Christ's finish- 
ing, of God's accepting, and that which alone 
can save the soul from the stroke of eternal 
justice. 

There are six things that on man's part are 
the cause he receiveth not the Gospel of Christ, 
and so life by him : 

1. They see not "their state by nature," how 
polluted they are with original sin. 

2. They see not the justice of God against 
ein ; they know not Him that hath said, "Ven- 
geance belongeth unto me, I will recompense." 

3. They cannot see the beauty of Jesus 
Christ. 

4. Unbelief being mighty in them, they dare 
not venture their souls with Jesus Christ ; they 
dare not trust to his righteousness, and to that 
only; for, 

5. Their carnal reason also sets itself against 
the word of faith, and cannot stoop to the 
grace of Jesus Christ. 

6. They love to have honour one of another; 
they love to be commended for their own vain- 
glorious righteousness; and the fools think 
that because they are commended of men they 
shall be commended of God also. How can 
you believe who seek honour one of another, 
and seek not the honour that cometh from 
God only? This last thing — to wit, desire of 
vain-glory — is the bane of thousands; it is the 
legalist's bane; it is the civilian's bane; it 
is the formalist's bane; yea, (which yet is 
stranger,) it is the bane of the vicious and de- 
bauched also; for though there be a genera- 
tion that, to one's thinking, have not regard to 
righteousness, yet watch them narrowly, and 
they have their times of doing something that 
looks like good; and though possibly it be but 
seldom, yet this wretch counteth that for the 
sake of that God accepteth him and counteth 
his glorious righteousness. 

I might add a seventh cause, which is, want 
of serious meditation upon eternal judgment 
and what shall follow. This consideration, did 
it take a deep place in the heart, would doubt- 
less produce the workings of spirit after Jesus 



Christ for justification that now is wanting in 
the most of men. This made Felix, yea, it 
makes the devils, tremble ; and would, I say, 
couldst thou deeply meditate, make thee start 
and turn thy wanton thoughts into heavy sighs 
after God's mercy in Jesus Christ, lest thou 
also come into their place of torment. 

Before I conclude this use, I would lay down 
a few motives if so be thou may est be pre- 
vailed with to look after thine own everlasting 
state. 

1. Consider God hath put men (above all 
the creatures in this visible world) into a state 
of abiding for ever; they cannot be annihi- 
lated, they shall never again be turned into 
nothing, but must live with God or the devil 
for ever and ever. And though the Scripture 
saith, "Man hath not pre-eminence over a 
beast in his death," yet the beast hath pre- 
eminence above many men, for he shall not 
rise again to come into judgment, as man 
must, nor receive that dismal sentence for sin 
and transgression, as man shall. This, there- 
fore, is worthy to be considered with serious- 
ness of all that have souls to be saved or 
damned. They must one day come to judg- 
ment, there to stand before that Judge of all 
the earth, whose eyes are like a flame of fire, 
from the sight of which thou canst not hide 
one of thy words, or thoughts, or actions, be- 
cause thou wan test the righteousness of God. 
The fire of his justice shall burn up all thy 
rags of righteousness, wherewith by the law 
thou hast clothed thyself, and will leave thee 
nothing but a soul full of sin to bemoan and 
eternal burnings to grapple with. Oh the 
burnings that will then beset sinners on every 
side, and that will eat their flesh, and torment 
their spirit with far more terror than if they 
were stricken with scorpions! And, observe 
it, the torment will there be higher than other 
where : there is the guilt of neglecting Jesus 
Christ, he being indeed the Saviour and him 
that was sent on purpose to deliver men from 
the wrath to come. 

2. Consider, once past grace and ever past 
grace. When the door is shut against thee, it 
will open no more, and then repentings, de- 
sires, wishings, and wouldings come all too 
late; good may be done to others, but to thee 
none; and this shall be because, even because, 
thou hast withstood the time of thy visitation, 
and not received grace when offered: "My 
God shall cast them away, because they did not 
hearken unto him." Cain was driven out 
from the presence of God (for aught I know) 



976 



JBUNYAN'S COMPLETE WORKS. 



some hundreds of years before his death : Ish- 
mael was cast away after seventeen years of 
age; Esau lived thirty or forty years after he 
had sold his birth-right. Oh many, very many, 
are in this condition ; for though God be gra- 
cious, yea, very gracious, yet he will not be 
slighted nor abused always; there are plenty 
of sinners in the world — if one will not, 
another will. Christ was soon repulsed by 
and sent away from the country of the Gada- 
renes, but on the other side of the sea "there 
were many ready with joy to receive him." 
Acts xiii. 46, 47, 48. So, when the Jews con- 
tradicted and blasphemed, "the Gentiles gladly 
received the word." Look to it, sinner : here 
is life and death set before thee — life, if it 
be not too late to receive it; but if it be it 
is not too late for death to swallow thee up ; 
and, tell me, will it not be dreadful to be 
carried from under the Gospel to the damned, 
there to lie in endless torment, because thou 
wouldst not be delivered therefrom? Will it 
be comfort to thee to see the Saviour turn 
judge, to see Him that wept and died for the 
sin of the world now ease his mind on Christ- 
abhorring sinners by rendering to them the 
just judgment of God? For all their abomi- 
nable filthiness, had they closed with Christ, 
they had been shrouded from the justice of 
the law, and should not have come into con- 
demnation, but had been passed from death to 
life; but they would not take shelter there, 
they would venture to meet the justice of 
God in its fury; wherefore now it shall 
swallow them up for ever and ever. And let 
me ask further, is not he a madman who, 
being loaded with combustible matter, will 
run headlong into the fire upon a bravado, or, 
being guilty of felony or murder, will despe- 
rately run himself into the hand of the officer, 
as if the law, the judge, the sentence, execu- 
tion were but a jest or a thing to be played 
withal? And yet thus mad are poor, wretched, 



miserable sinners, who, flying from Christ as 
if he were a viper, they are overcome and 
cast off for ever by "the just judgment of the 
law." But ah ! how poorly will these be able 
to plead the virtues of the law to which they 
have cleaved when God shall answer them, 
"Whom dost thou pass in beauty? Go down, 
and be thou laid with the uncircumcised." 
Ezek. xxxii. 19. Go down to hell, and there be 
laid with those that refused the grace of God. 

Sinners, take my advice, with which I shall 
conclude this use. Call often to remembrance 
that thou hast a precious soul within thee, that 
thou art in the way to thine end, ai which thy 
precious soul will be in special concerned, it 
being then time to delay no longer, the time 
of reward being come. I say again, bring thy 
end home; put thyself in thy thoughts into 
the last day thou must live in the world, seri- 
ously arguing thus : How if this day were my 
last ! How if I never see the sun rise more ! 
How if the first voice that rings to-morrow 
morning in my heavy ears be, " Arise, ye dead, 
and come to judgment ?" or, How if the next 
sight I see with mine eyes be the Lord in the 
clouds, with all his angels raining floods of fire 
and brimstone upon the world? Am I in a 
case to be thus near mine end — to hear this 
triumph of God, or to see this great appearance 
of this great God and the Lord Jesus Christ? 
Will my profession or the faith I think I have 
carry me through all the trials of God's tri- 
bunal? Cannot his eyes, which are as a flame 
of fire, see in my words, thoughts, and actions 
enough to make me culpable of the wrath of 
God? Oh how serious should sinners be in 
this work of remembering things to come, of 
laying to their heart the greatness and terror 
of that notable day of God Almighty, and in 
examining themselves how it is like to go with 
their souls when they shall stand before the 
Judge indeed? To this end, God make this 
word effectual ! Amenl 



POETICAL PIECES OF ME. JOHN BUNYAN. 



i 




EBAL AND GERIZIM; 

OR, 

THE BLESSING AND THE CURSE: 

BEING A SHORT EXHORTATION TO SINNERS, BY THE MERCY AND SEVERITY OF GOD. 



FEOM MOUNT GERIZIM. 
Besides what I said of the four last things, 
And of the weal and woe that from them 
springs, 

An after-word still runneth in my mind, 

Which I shall here expose unto that wind, 

That may it blow into that very hand 

That needs it. Also, that it may be scann'd 

With great soberness shall be my prayr, 

As well as diligence and godly care 

So to present it unto public view 

That only truth and peace may thence ensue. 

My talk shall be of that amazing love 
Of God we read of ; which, that it may prove 
By its engaging arguments to save 
Thee, I shall lay out that poor help I have 
Thee to entice, that thou wouldst dearly fall 
In love with thy salvation, and with all 
That doth thereto concur, that thou mayst be 
As blessed as the blessed can make thee : 
Not only here, but in the world to come, 
In bliss which I pray God may be thy home. 

But, first, I would advise thee to bethink 
Thyself how sin hath laid thee at the brink 
Of hell, where thou art lulled fast asleep 
In Satan's arms, who also will thee keep 
As senseless and secure as e'er he may, 
Lest thou shouldst wake and see't and run 
away 

Unto that Jesus whom the Father sent 
Into the world for this cause and intent — 
That such as thou from such a thrall as this 
Mightst be released and made heir of bliss. 
Now, that thou mayst awake, the danger fly, 
And so escape the death that others die, 
Come, let me set my trumpet to thine ear ; 
Be willing all my message for to hear. 
'Tis for thy life ; oh do it not refuse ; 
Woe unto them good counsel do abuse. 



Thou art at present in that very case, 
Which argues thou art destitute of grace. 

Thou art like him that sleepeth in the sea 
On broken boards, which, without guide or stay, 
Are driven whither winds and water will, 
While greedy beasts do wait to have their fill 
By feeding on his carcass when he shall 
Turn overboard, and without mercy fall 
Into the jaws of such as make a prey 
Of those whom justice drown eth in the sea. 

Thou art like him that, snoring, still doth lie 
Upon the bed of vain security, 
Whilst all about him into burning flame 
By fire is turned, yea, and while the frame 
And building w T here he lies consuming is, 
And while himself these burnings cannot miss. 

What shall I say? wilt thou not yet awake, 
Nor yet of thy poor soul some pity take ? 
Among the lions it hoodwinked lies ; 
Oh that the Lord would open once thine eyes, 
That thou mightst see it ! Then I dare say ' 
thou, 

As half bereft of wits, wouldst cry out, How 
Shall I escape? Lord, help, oh help with 
speed ! 

Reach down thy hand from heav'n, for help I 
need 

To save me from the lions, for I fear 
This soul of mine they will in pieces tear. 

Come, then, and let us both expostulate 
The case betwixt us, till we animate 
And kindle in our hearts that burning love 
To Christ, to grace, to life, that we may move 
Swifter than eagles to this blessed prey : 
Then shall it well be with us in that day 
The trumpet shall sound, the dead may arise 
and stand, 

Then to receive, for breach of God's com- 
mand, 

979 



980 



BUNYAN'S COMPLETE WORKS. 



Such thunderclaps as these : " Depart from me" 
Into hell -fire, you that the wicked be, 
Prepared for the devil, and for those 
That with him and his angels rather chose 
To live in filthy sin and wickedness, 
Whose fruit is everlasting bitterness. 

We both are yet on this side of the grave, 
We also Gospel-priviieges have — 
The word and time to pray : God give us hearts 
That, like the wise man, we may act our parts 
To get the pearl of price ; then we shall be 
Like godly Mary, Peter, Paul"; and we, 
Like Jacob too, the blessing shall obtain 
While Esau rides a hunting for the gain 
Of worldly pelf, which will him not avail 
When death or judgment shall him sore assail. 

If guilt of sin still lieth at our door, 
Us to discourage, let us set before 
Our eyes a bleeding Jesus, who did die 
The death ; and let's believe the reason why 
He did it was, that we might ever be 
From death, and sin, and hell, and wrath set free. 
Yea, let's remember for that very end 
It was his blessed Father did him send, 
That he the law of God might here fulfil, 
That so the mystery of his blessed will 
Might be revealed in the blessedness 
Of those that fly to Christ for righteousness. 

Now let us argue with ourselves, then, thus : 
That Jesus Christ our Lord cam'e to save us, 
By bearing of our sins upon his back, 
By hanging on a cross as on a rack, 
While justice cut him off on every side, 
While smiles divine themselves from him did 
hide, 

While earth did quake, and rocks in pieces rent, 
And, while the sun as veiled, did lament 
To see the innocent and harmless die 
So sore a death, so full of misery. 

Blood was his sweat too in his agony 
That we may live in joyful ecstacy ; 
He apprehended was and led away, 
That grace to usward never might decay — 
With swords and bills, and outrage in the night, 
That to the peace of heaven we might have 
right. 

Condemn'd he was between two thieves to die, 

That we might ever in his bosom lie ; 

His head was crown'd with thorns, that we 

might be 
Crowned with glory and felicity ; 
He hanged was upon a cursed tree, 
That we delivered from death might be ; 
His Father from him hides his smiles and face, 
That we might have them in the heav'nly 

place. 



He cried, " My God, why hast thou forsaken 
me?" 

That we forsaken of him might not be ; 
Into his side was thrust a bloody spear, 
That we the sting of death might never fear ; 
He went into the grave after all this, 
That we might up to heav'n go and have bliss ; 
Yea, rise again he did out of the earth, 
And shook off from him all the chains of death. 
Then at his chariot wheels he captive led 
His foes, and trod upon the serpent's head, 
Riding in triumph to his Father's throne, 
There to possess his kingdom as his own. 
What say'st thou ? Wilt not yet unto him come ? 
His arms are open, in his heart is room 
To lay thee. Be not then discouraged, 
Although thy sins be many, great and red. 

For us God made him perfect righteousness, 
That he his love might to the height express, 
And us present complete before the throne. 
Sanctification, too, of his own, 
He hath prepared, in which we do stand, 
Complete in holiness at his right hand. 
Now this sanctification is not 
That holiness which is in us, but that 
Which in the person of this Jesus is, 
And can inherently be only his ; 
But it is imputed to us for our good 
As his active righteousness and blood ; 
Which is the cause, though we infirm are found, 
That mercy and forgiveness doth abound 
To usward, and that why we are not spent 
And empty, and away rebuked sent, 
Because that all we do imperfect is. 
Bless God, then, for this holiness of his, 
And learn to look by faith on that alone. 
When thou seest thou hast nothing of thy own ; 
Yea, when thy heart most willing is to do 
What God by his good word doth call thee to, 
And when thou findest most holiness within, 
And greatest power over every sin, 
Yet then to Jesus look, and thou shalt see 
In him sanctification for thee 
Far more complete than all that thou canst find 
In the most upright heart and willing mind 
That ever man or angels did possess 
When most fill'd with inherent righteous- 
ness. 

Besides, if thou forgettest here to live, 
And Satan get thee once into his sieve, 
He will so hide thy wheat and show thy bran 
That thou wilt quickly cry, I am undone. 

Alas ! thy godliest attainments here, 
Tho' like the fairest blossoms they appear, 
How quickly will they lower and decay, 
And be as if they all were fled away, 



EBAL AND 0ER1Z1M. 



981 



When once the cast winds of temptation beat 
Upon thee with their dry and blasting heat! 

If thou be wise, consider what I say, 
And look for all in Christ, where no decay 
Is like to be ; then, though thy present fame 
Be much in up and down, yet he the same 
Abideth, yea, and still at God's right hand 
As thy most perfect holiness will stand. 
Yea, this will fill thy mouth with argument 
Against the tempter, when he shall present 
Before thee all thy weakness, and shall hide 
From thee thy graces that thou mayst abide 
Under the fretting fumes of unbelief, 
Which never yielded Christian man relief; 
Nor help thyself thou mayest against him 
thus, 

Satan, though my heart indeed be worse 
Than 'twas a while ago, yet I perceive 
Thou shalt me not of happiness bereave ; 
Nor yet of holiness, for by the word 

1 find that Jesus Christ, our blessed Lord, 
Is made sanctification for me 

In his own person, where all graces be 
As water in the fountain, and that I 
By means of that have yet a sanctity 
Both personal and perfect every way ; 
And that is Christ himself, as Paul doth say. 
Now, tho' my crazy pitcher oft doth leak, 
By means of which my graces are so weak 
And so much spent that one I cannot find 
Able to stay or help my feeble mind ; 
Yet then I look to Jesus, and see all 
In him that wanting is in me, and shall 
Again take courage, and believe he will 
Present me upright in his person, till 
He humble me for all my foolishness, 
And then again fill me with holiness. 
Now, if thou lovest inward sanctity, 
As all the saints do most unfeignedly, 
Then add to what I have already said 
Faith in the promise, and be not afraid 
To urge it often at the throne of grace 
And to expect it in its time and place ; 
Then He that true is and that cannot lie 
Will give it unto thee, that thou thereby 
Mayest serve with faith, with fear, in truth 
and love 

That God did at the first thy spirit move 
To ask it to his praise, that he might be 
Thy God, and that he might delight in thee. 
If I should here particulars relate, 
Methinks it could not but much animate 
Thy heart, though very listless to inquire 
How thou mayst that enjoy which all desire 
That love themselves and future happiness. 
But oh I cannot fully it express : 



The promise is so open and so free 
In all respects to those that humble be, 
That want they cannot what for them is good, 
But there 'tis, and confirmed is with blood ; 
A certain sign all those enjoy it may 
That see they want it, and sincerely pray 
To God the Father in that Jesus' name 
Who bled on purpose to confirm the same. 
Now wouldst thou have a heart that tender is, 
A heart that forward is to close with bliss, 
A heart that will impressions freely take 
Of the new covenant, and that will make 
The best improvement of the word of grace, 
And that to wickedness will not give place? 
All this is in the promise, and it may 
Obtained be of them that humbly pray. 
Wouldst thou enjoy that Spirit that is free, 
And looseth those that in their spirits be 
Oppressed with guilt, or filth, or unbelief— 
That Spirit that will where it dwells be chief, 
Which breaketh Samson's cord as rotten thread, 
And raiseth up the spirit that is dead — 
That sets the will at liberty to choose 
Those things that God hath promis'd to infuse 
Into the humble heart ? All this, I say, 
The promise holdeth out to them that pray. 
Wouldst thou have that good, that blessed mind 
That ifi so much to heavenly things inclin'd 
That it aloft will soar, and always be 
Contemplating on blest eternity — 
That mind that never thinks itself at rest 
But when it knows it is for ever blest — 
That mind that can be here no more content 
Than he that in the prison doth lament — 
That blessed mind that counts itself then free 
When it can at the throne with Jesus be, 
There to behold the mansions he prepares 
For such as be with him and his co-heirs ? 
This mind is in the covenant of grace, 
And shall be theirs that truly seek his face. 
Is godly fear delightful unto thee — 
That fear that God himself delights to see 
Bear sway in them that love him ? Then he 
will 

Thy godly mind in this request fulfil, 
By giving thee a fear that tremble shall 
At every trip thou takest, lest thou fall 
And him offend, or hurt thyself by sin, 
Or cause poor souls that always blind have been 
To stumble at thy falls, and harder be 
Against their own salvation and thee — 
That fear that of itself would rather choose 
The rod than to offend or to abuse 
In anything that blessed worthy name 
That hath thee saved from that death and 
shame 



982 



BUNYAN'S COMPLETE WORKS. 



That sin would soon have brought thee to, if he 

Had not imputed righteousness to thee. 

" I will love them," saith God, " and not depart 

From them, but put my fear within their heart, 

That I to them may always lovely be, 

And that they never may depart from me." 

The next word that I would unto thee say 
Is how thou mayst attain without delay 
Those blessed graces and that holiness 
Thou dost with so much godly zeal express ; 
Thy love to and thy longing to enjoy, 
That sins and weakness might thee less annoy. 
Know, then, as I have hinted theretofore, 
And shall now speak unto a little more, 
All graces in the person of the Son 
Are by the Father hid, and therefore none 
Can them obtain but they who with him close; 
All others graceless are but only those; 
For of his fulness 'tis that we receive, 
And grace for grace ; let no man then deceive 
Himself or others by a feigned show 
Of holiness, if Jesus they eschew. 
When he ascended to his Father, then 
It was that he received gifts for men. 
Faith, hope, and love, true zeal, an upright 
heart, 

Eight humbleness of mind, and every part 
Of what the word of God counts holiness, 
God then laid up in him, that we redress 
And help might have who do unto him fly 
For righteousness and Gospel sanctity. 

Now if thou wouldst inherit righteousness, 
And so sanctification possess 
In body, soul and spirit, then thou must 
To Jesus fly as one ungodly first ; 
And so by him crave pardon for thy sin 
Which thou hast loved and hast lived in ; 
For this cannot at all forgiven be 
For any righteousness that is in thee. 

Then righteousness imputed thou must have, 
Thee from that guilt and punishment to save 
Thou liest under as a sinful man, 
Throughout polluted, and that never can 
By any other means acquitted be, 
Or ever have true holiness in thee. 
The reason is, because all graces are 
Only in Christ, and be infused where 
Or into those whom he doth justify 
By what himself hath done, that he thereby 
Might be the whole of all that happiness 
The sinner shall enjoy here and possess: 
Besides, if holiness should first be found 
In those whom God doth pardon, then the 
ground 

Why we forgiven are would seem to be, 
He first found holiness in thee and me. 



But this the Holy Scriptures will refute, 
And prove that righteousness he doth impute 
Without respect to goodness first in man ; 
For, to speak truth indeed, no goodness can 
Be found in those that underneath the law 
Do stand ; for if God goodness in them saw, 
Why doth he once and twice say, " There is 
none 

That righteous be, no, not so much as one :" 
None understandeth, none seek after God, 
His ways they have not known, but have abode 
In wickedness : unprofitable they 
Must needs appear to be, then, every way ; 
Their throats an open sepulchre also, 
Their mouths are full of filthy cursings too, 
And bitterness ; yea, underneath their lips 
The asp has poison. Oh how many slips 
And falls in sin must such poor people have ! 
Now where's the holiness that should 'em save, 
Or as a preparation go before, 
To move God to do for them less or more ? 
No, grace must on thee righteousness bestow, 
Or else sin will for ever thee undo. 
Sweet Paul this doctrine also doth express 
Where he saith, " Some may have righteous- 
ness, 

Tho' works they have not ;" and it thus may 
stand : 

Grace by the promise gives what the command 
B-equireth us to do, and so are we 
Quitted by doings and by grace made free. 

The word of faith unto me pardon brings, 
Shows me the ground and reason whence it 
springs — 

To wit, free grace, which moved God to give 
His Son to die and bleed that I might live. 
This word doth also loudly preach to me, 
Though I a miserable sinner be, 
Yet in this Son of God I stand complete, 
Whose righteousness is without all deceit ; 
'Tis that which God himself delighteth in, 
And that by which all his have saved been. 

When I do this begin to apprehend, 
My heart, my soul, and mind begin to bend 
To God-ward, and sincerely for to love 
His Son, his ways, his people, and to move 
With broken ness of spirit after Him 
Who broken was and killed for my sin. 
Now is mine heart grown holy, now it cleaves 
To Jesus Christ my Lord, and now it leaves 
Those ways that wicked be; it mourns because 
It can conform no more unto the laws 
Of God, who loved me when I was vile, 
And of sweet Jesus, who did reconcile 
Me unto his justice by his precious blood, 
When no way else was left to do me good. 



EBAL AND 

If you would know how this can operate 
Thus on the soul, I shall to you relate 
A little farther what my soul hath seen 
Since I have with the Lord acquainted been. 

The word of grace, when it doth rightly seize 
The spirit of a man, and so at ease 
Doth set the soul, the Spirit of the Lord 
Doth then with might accompany the word, 
In which it sets forth Christ as crucified, 
And by that means the Father pacified 
With such a wretch as thou, and by this sight 
Thy guilt is in the first place put to flight. 
For thus the Spirit doth expostulate. : 
Behold how God doth now communicate 
(By changing of the person) grace to thee, 
A sinner, but to Christ great misery, 
Tho' he the Just One was, and so could not 
Deserve the punishment : behold then what 
The love of God is ! how 'tis manifest, 
And where the reason lies that thou art blest. 
This doctrine being spoken to the heart, 
Which also is made yield to every part 
Thereof, it doth the same with sweetness fill, 
And so doth sins and wickednesses kill ; 
For when the love of God is thus revealed, 
And thy poor drooping spirit thereby sealed, 
And when thy heart, as dry ground, drinks 
this in 

Unto the roots thereof, which nourish sin, 
It smites them as the worm did Jonah's 
gourd, 

And makes them dwindle of their own accord, 
And die away ; instead of which there springs 
Up life and love, and other holy things. 
Besides, the Holy Spirit now is come, 
And takes possession of thee as its home ; 
By which a war maintained always is 
Against the old man and the deeds of his. 

When God at first upon Mount Sinai spake 
He made his very servant Moses quake ; 
But when he heard the law the second time 
His heart was comforted, his face did shine. 
What was the reason of this difference, 
Seeing no change was in the ordinance? 
Altho' a change was in the manner when 
The second time he gave it unto men, 
At first 'twas given in severity, 
In thunder, blackness, darkness, tempest high ; 
In fiery flames it was delivered. 
This struck both Moses and the host as dead ; 
But Moses, when he went into the mount 
The second time upon the same account, 
No fear, nor dread, nor shaking of his mind 
Do we in all the Holy Scriptures find, 
But rather in his spirit he had rest, 
And look'd upon himself as greatly blest. 



OEBIZIM. 983 

Jehosaphat, when he was sore opprest 
By Ammon, and by Moab, and the rest 
Of them that sought his life, no rest he found, 
Until a word of faith became a ground 
To stay himself upon ; oh then they fell; 
His very song became their passing bell. 

Then understand my meaning by my words, 
How sense of mercy unto faith affords 
Both grace to sanctify and holy make 
That soul that of forgiveness doth partake. 

Thus having briefly showed you what is 
The way of life, of sanctity, of bliss, 
I would not in conclusion have you think, 
By what I say, that Christian men should drink 
In these words with lightness, or that they 
Are not exempted from what every day 
Their duty is. No, God doth still expect, 
Yea, doth command, that they do not neglect 
To pray, to read, to hear, and not dissent 
From being sober, grave, and diligent 
In watching, self-denial, and with fear 
To serve him all the time thou livest here. 
Indeed I have endeavoured to lay 
Before your eyes the right and only way 
Pardon to get, and also holiness ; 
Without which never think that God will bless 
Thee with the kingdom he shall give to those 
That Christ embrace, and holy lives do choose 
To live where all others go astray, 
And shall in time to come be cast away. 



FKOM MOUNT EBAL. 

Thus having heard from Gerizim, I shall 
Next come to Ebal, and you thither call — 
Not there to curse you, but to let you hear 
How God doth curse that soul that shall appear 
An unbelieving man, a graceless wretch, 
Because he doth continue in the breach 
Of Moses' law, and also doth neglect 
To close with Jesus ; him will God reject 
And cast behind him, for of right his due 
Is that from whence all miseries ensue. 
''Cursed," saith he, "are they that do trans- 
gress 

The least of my commandments, more or less." 

First, thou must know that God, as he is love, 
So he is justice, therefore cannot move, 
Or in the least be brought to favour those 
His holiness and justice do oppose. 

For tho' thou mayest imagine in thy heart 
That God is this or that, yet if thou art 
At all beside the truth of what he is, 
And so dost build thy hope for life amiss, 



984 



BUXYAN'S COMPLETE WORKS. 



Still he the same abideth, and will be 
The same — the same for ever unto thee. 

As God is true unto his promise, so 
Unto his threatening he is faithful too : 
Cease to be God he must, if he should break 
One tittle that his blessed mouth did speak. 

Now, then, none can be saved but the men 
With whom the Godhead is contented when 
It them beholds with the severest eye 
Of justice, holiness, and yet can spy 
No fault or blemish in them ; these be they 
That must be saved, as the Scriptures say. 

If this be true, as 'tis assuredly, 
Woe be to them that wicked live and die ! 

Alas ! our God is a consuming fire ; 
So is his law, by which he doth require 
That thou submit to him, and ever be 
In that pure justice found that can save thee. 

What I have said will yet evinced be, 
And manifest abundantly to thee, 
If what I have already spoken to 
Be joined with these lines that do ensue. 
Justice discovers its antipathy 
Against profaneness and malignity, 
Not only by the law it gave to men, 
And threatenings thereunto annexed then, 
But inasmuch as long before that day 
He did prepare for such as go astray 
That dreadful, that so much amazing place, 
Hell, with its torments, for those men that grace 
And holiness of life slight and disdain, 
There to bemoan themselves with hellish pain. 

This place also, the pains so dismal be, 
Both as to name and nature, that in me 
It is not to express the damning weights, 
The hellish torture, and the fearful plights 
Thereof; for as intolerable they 
Must needs be found by those that disobey 
The Lord, so can no word or thought express 
Unto the full the height of that distress — 
Such miserable caitiffs that shall there 
Eebukes of vengeance for transgressions bear. 

Indeed the Holy Scriptures do make use 
Of many metaphors that do conduce 
Much to the symbolizing of the place 
Unto our apprehension ; but the case, 
The sad, the woeful case of those that lie 
As racked there in endless misery 
By all similitudes no mortals may 
Set forth in its own nature ; for I say 
Similitudes are but a shade and show 
Of those or that they signify to you. 
The fire that doth within thy oven burn, 
The prison where poor people sit and mourn, 
Chains, racks and darkness, and such others, be 
As paintings on the wall, to let thee see 



By words and figures the extremity 

Of such as shall within these burnings lie. 

But certainly, if wickedness and sin 
Had only foolish toys and trifles been, 
And if God had not greatly hated it, 
Yea, could he any ways thereof admit 
And let it pass, he would not thus have done. 
He doth not use to punish any one 
With any place or punishment that is 
Above or sharper than the sin of his 
Hath merited, and justice seeth due ; 
Read sin, then, by the death that doth ensue. 

Most men do judge of sin, not by the fruits 
It bears and bringeth forth, but as it suits 
Their carnal and deluded hearts, that be 
With sensual pleasures eaten up ; but he 
That now so judgeth shall shortly perceive 
That God will judge thereof himself, and leave 
Such men no longer to their carnal lusts, 
To judge of wickedness, and of the just 
And righteous punishments that doth of right 
Belong thereto ; and will too, in despite 
Of all their carnal reason, justify 
Himself in their eternal misery. 
Then hell will be no fancy ; neither will 
Men's sin be pleasant to them, but so ill 
And bitter, yea, so bitter that none can 
Fully express the same, or ever stand 
Under the burden that will on them lay 
When they from life and bliss are sent away. 
When I have thought how often God doth speak 
Of their destruction who his law do break, 
And when the nature of the punishment 
I find so dreadful, and that God's intent, 
Yea, resolution is, it to inflict 
On every sinner that shall stand convict, 
I have amazed been yet to behold 
And see poor sinners yet with sin so bold, 
That like the horse that to the battle runs 
Without all fear, and that no danger shuns 
Till down he falls. O resolute attempts ! 
O sad, amazing, damnable events 
The end of such proceeding needs must be ! 
From which, O Lord, save and deliver me ! 
But if thou think that God thy noble race 
Will more respect than into such a place 
To put thee, hold, tho' thou his offspring be, 
And art so lovely, yet sin hath made thee 
Another kind of creature than when thou 
Didst from his fingers drop, and therefore now 
Thy first creation stands thee in no stead ; 
Thou hast transgressed, and in every deed 
Set God against thee, who is infinite, 
And that for certain never will forget 
Thy sins, nor favour thee if thou shalt die 
A graceless man ; this is thy misery. 



EBAL AND 

When angels sinned, tho' of higher race 
Than thou, and also put in higher place, 
Yet them he spared not, but cast them down 
From heaven to hell, where also they lie bound 
In everlasting chains, and no release 
Shall ever have, but wrath, that shall increase 
Upon them, to their everlasting woe. 
As for the state they were exalted to, 
That will by no means mitigate their fear, 
But aggravate their hellish torment here ; 
For he that highest stands, if he shall fall, 
His danger needs must be the great'st of all. 
Now if God notable angels did not spare 
Because they did transgress, will he forbear 
Poor dust and ashes ? Will he suffer them 
To break his law and sin, and not condemn 
Them for so doing? Let no man deceive 
Himself or others; they that do bereave 
Themselves by sin of happiness shall be 
Cut off by justice, and have misery. 

Witness his great severity upon 
The world that first was planted, wherein none 
But only eight the Deluge did escape ; 
All others of that vengeance did partake. 
The reason was, that world ungodly stood 
Before him, therefore he did send the flood, 



GEBIZIM. 985 

Which swept them all away — a just reward 
For their most wicked ways against the Lord, 
Who could no longer bear them and their 
ways, 

Therefore into their bosom vengeance pays. 
We read of Sodom and Gomorrah too, 
What judgments they for sin did undergo — 
How God from heaven did fire upon them rain 
Because they would not wicked ways refrain, 
Condemning of them with an overthrow, 
And turned them to ashes. Who can know 
The miseries that these poor people felt 
While they did underneath these burnings 
melt? 

Now these, and many more that I could name 
That have been made partakers of the flame 
And sword of justice, God did them cut off, 
And make examples unto all that scoff 
At holiness or do the Gospel slight ; 
And long it will not be before the night 
And judgment painted out by what he did 
To Sodom and Gomorrah, fulfilled 
Upon such sinners be, that they may know 
That God doth hate the sin and persons too 
Of such as still rebellious shall abide, 
Although they now at judgment may deride. 



i 



ONE THING IS NEEDFUL; 



OR, 

SERIOUS MEDITATIONS UPON THE FOUR LAST THINGS— DEATH 
AND JUDGMENT, HEAVEN AND HELL. 



AN INTRODUCTION TO THE ENSUING 
DISCOURSE. 

1. These lines I at this time present 

To all that will them heed, 
Wherein I show to what intent 
Gocl saith, Convert with speed ; 

2. For these four things come on apace, 

Which we would know full well — 
Both death and judgment, and, in place 
Next to them, heaven and hell. 

3. For doubtless man was never born 

For this life and no more; 
No, in the resurrection-morn 
They must have weal or woe. 

4. Can any think that God should take 

That pains to form a man 
So like himself, only to make 
Him here a moment stand? 

5. Or that he should make much ado, 

By justice and by grace, 
By prophets and apostles too, 
That men might see his face ? 

6. Or that the promise he hath made, 

Also the threatenings great, 
Should in a moment end and fade? 
Oh no ; this is a cheat. 

7. Besides, who is so mad (or worse) 

To think that Christ should come 
From glory to be made a curse, 
And that in sinners' room, 

8. If nothing should by us be had 

When we are gone from hence, 
But vanities while here ? O mad 
And foolish confidence ! 



9. Again, shall God, who is the truth, 
Say there is heaven and hell, 
And shall men play that trick of youth, 
To say, But who can tell? 

10. Shall He that keeps his promise sure 

In things both low and small, 
Yet break it like a man impure 
In matters great' st of all ? 

11. Oh let all tremble at that thought 

That puts on God the lie — 
That saith, Men shall turn unto naught 
When they be sick and die. 

12. Alas ! death is but as the door 

Through which all men do pas3 
To that which they for evermore 
Shall have by wrath or grace. 

13. Let all therefore that read my lines 

Apply them to the heart ; 
Yea, let them read, and turn betimes 
And get the better part. 

14. Mind, therefore, what I treat on here — 

Yea, mind and weigh it well : 
'Tis death and judgment, and a clear 
Discourse of heaven and hell. 



OF DEATH. 

1. Death, as a king rampant and stout, 
The world he dare engage ; 
He conquers all, yea, and doth rout 
The great, strong, wise, and sage. 

98'/ 



988 



BUNYAN'S COMPLETE WORKS. 



2. No king so great, nor prince so strong, 

But death can make to yield, 
Yea, bind and lay them all along, 
And make them quit the field. 

3. Where are the victors of the world, 

With all their men of might ? 
Those that together kingdoms hurl'd 
By death are put to flight. 

4. How feeble is the strongest hand 

When death begins to gripe ! 
The giant now leaves off to stand, 
Much less withstand and fight. 

5. The man that hath a lion's face 

Must here give place and bend ; 
Yea, tho' his bones were bars of brass, 
'Tis vain here to contend. 

6. Submit he must to feeble ones, 

To worms, who will enclose 
His skin and flesh, sinews and bones, 
And will thereof dispose 

7. Among themselves, as merchants do 

The prizes they have got, 
Or as the soldiers give unto 
Each man the share and lot 

8. Which they by dint of sword have won 

From their most daring foe, 
While he lies by as still as stone, 
Not knowing what they do. 

9. Beauty, death turns to rottenness, 

And youth to wrinkled face ; 
The witty he brings to distress, 
And wantons to disgrace. 

10. The wild he tames, and spoils the mirth 

Of all that wanton are ; 
He takes the worldling from his worth, 
And poor man from his care. 

11. Death favours none ; he lays at all 

Of all sorts and degree; 
Both old and young, both great and small, 
Eich, poor, and bond, and free. 

12. No fawning words will flatter him, 

Nor threatenings make him start ; 
He favours none for worth or kin ; 
All must taste of his dart. 

13. What shall I say ? The graves declare 

That death shall conquer all; 
There lie the skulls, dust, bones, and there 
The mighty daily fall. 



14. Death puts on things another face 

Than we in health do see ; 
Sin, Satan, hell, death, life and grace 
Now great and weighty be. 

15. Yea, now the sick man's eye is set 

Upon a world to come ; 
He also knows too, without let, 
That there must be his home, 

16. Either in joy, in bliss, and light, 

Or sorrow, woe, and grief ; 
Either with Christ and saints in white, 
Or fiends without relief. 

17. But oh the sad estate that then 

They will be in that die 
Both void of grace and life ! Poor men ! 
How will they fear and cry ! 

18. Ha ! live I may not, though I would 

For life give more than all ; 
And die I dare not, though I should 
The world gain by my fall. 

19. No, here he must no longer stay, 

He feels his life run out ; 
His night is come, also the day 
That makes him fear and doubt. 

20. Death doth already strike his heart 

With his most fearful sting 
Of guilt, which makes his conscience start 
And quake at every thing. 

21. For only he that God doth fear 

Will now be counted wise ; 
Yea, he that feareth him while here, 
He only wins the prize. 

22. 'Tis he that shall by angels be 

Attended to that bliss 
That angels have ; for he, oh he, 
Of glory shall not miss. 

23. Those weapons and those instruments 

Of death that others fright, 
Those dreadful fears and discontents 
That bring on some that night 

24. That never more shall have a day, 

Bring this man to that rest 
Which none can win but only they 
Whom God hath call'd and blest 

25. With the first fruits of saving grace, 

With faith, hope, love, and fear 
Him to offend; this man his face 
In visions high and clear 



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989 



2G. Shall in that light which no eye can 
Approach unto — behold 
The rays and beams of glory, and 
Find there his name enroll'd 

27. Among those glittering stars of light 

That Christ still holdeth fast 
In his right hand, with all his might, 
Until that danger's past 

28. That shakes the world, and most have dropt 

Into grief and distress. 
Oh blessed then is he that's wrapt 
In Christ his righteousness. 

29. This is the man death cannot kill, 

For he hath put on arms ; 
Him sin or Satan hath not skill 
To hurt with all their charms. 

30. An helmet on his head doth stand ; 

A breastplate on his heart : 
A shield also is in his hand 
That turneth every dart. 

31. Truth girds him round the reins, also 

His sword is on his thigh ; 
His feet on shoes of peace do go 
The ways of purity. 

32. His heart, it groaneth to the Lord, 

Who hears him at his call, 
And doth him help and strength afford, 
Wherewith he conquers all. 

33. Thus fortified, he keeps the field, 

While death is gone and fled ; 
And then lies down upon his shield 
Till Christ doth raise the dead. 



OF JUDGMENT. 

1. As 'tis appointed men should die, 

So judgment is the next 
That meets them most assuredly ; 
For so saith holy text. 

2. Wherefore of judgment I shall now 

Inform you what I may, 
That you may see what 'tis, and how 
'Twill be with men that day. 

3. This world, it hath a time to stand ; 

Which time once ended, then 
Will issue judgment out of hand 
Upon all sorts of men. 



4. The Judge we find in God's record 

The Son of man, for he 
By God's appointment is made Lord 
And Judge of all that be. 

5. Wherefore this Son of man shall come 

At last to 'count with all, 
And unto them shall give just doom, 
Whether they stand or fall. 

6. Behold ye now the majesty 

And state that shall attend 
This Lord, this Judge and Justice high, 
When he doth now descend. 

7. He comes with head as white as snow, 

With eyes like flames of fire, 
In justice clad from top to toe, 
Most glorious in attire. 

8. His face is fill'd with gravity ; 

His tongue is like a sword ; 
His presence awes both stout and high ; 
The world shakes at his word. 

9. He comes in flaming fire, and 

With angels clear and bright, 
Each with a trumpet in his hand, 
Clothed in shining white. 

10. The trump of God sounds in the air, 

The dead do hear his voice ; 
The living do run here and there 
Who made not him their choice. 

11. Thus to his place he doth repair, 

(Appointed for his throne,) 
Where he will sit to judge, and where 
He'll 'count with every one. 

12. Angels attending on his hand 

By thousands on a row ; 
Yea, thousands, thousands by him stand 
And at his word do go. 

13. Thus being sate, the books do ope 

In which all crimes are writ — 
All virtues too, of faith and hope, 
Of love, and every whit 

14. Of all that man hath done or said, 

Or did intend to do, 
Whether they sinn'd, or were afraid 
Evil to come into. 

15. Before this bar each sinner now 

In person must appear, 
Under his judgment there to bow 
With trembling and with fear ; 



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16. Within whose breast a witness then 

Will certainly arise 
That to each charge will say, Amen, 
While they seek and devise 

17. To shun the sentence which the Lord 

Against them then will read 
Out of the book of God's record, 
With majesty and dread. 

18. But every heart shall opened be 

Before this Judge most high ; 
Yea, every thought to judgment he 
Will bring assuredly. 

19. And every word and action too 

He there will manifest; 
Yea, all that ever thou didst do 
Or keep within thy breast 

20. Shall then be seen and laid before 

The world, that then will stand 
To see thy Judge ope every sore, 
And all thy evils scann'd, 

21. Weighing each sin and wickedness 

With so much equity, 
Proportioning of thy distress 
And woeful misery; 

22. With so much justice doing right 

That thou thyself shalt say, 
My sins have brought me to this plight; 
I threw myself away. 

23. Into the gulf my sins have brought 

Me justly to possess, 
For which I blame not Christ ; I wrought 
It out by wickedness. 

24. But oh how willingly would these 

That thus in judgment be, 
If that they might have help or ease, 
Unto the mountains flee ! 

25. They would rejoice, if that they might 

But underneath them creep, 
To hide them from revenging right, 
For fear of which they weep. 

26. No mask nor vizor here can hide 

The heart that rotten is ; 
All cloaks now must be laid aside, 
No sinner must have bliss. 

27. The tree of life this paradise 

Doth always beautify, 
'Cause of our health it is the rise 
And perpetuity. 



28. Here stands the golden throne of grace, 

From out of which do run 
Those crystal streams that make this place 
Far brighter than the sun. 

29. Here stands Mount Zion with her King, 

Jerusalem above, 
That holy and delightful thing, 
So beautified with love. 

30. That as a mother succours those 

Which of her body be, 
So she far more all such as close 
In with her Lord; and she 

31. Her grace, her everlasting doors, 

Will open wide unto 
Them all, with welcome, welcome — poor, 
Eich, bond, free, high and low — 

32. Unto the kingdom which our Lord 

Appointed hath for all 
That hath his name and word ador'd 
Because he did them call; 

33. Unto that work which also they 

Sincerely did fulfil, 
Not shunning always to obey 
His gracious, holy will. 

34. Besides, this much doth beautify 

This godly paradise, 
That from all quarters constantly 
Whole thousands, as the price 

35. Of precious blood, do here arrive, 

As safe escaping all 
Sin, hell, and Satan did contrive 
To bring them into thrall ; 

36. Each telling his deliverance 

In open face of heaven, 
Still calling to remembrance 
How fiercely they were driven 

37. By deadly foe, who did pursue 

As swift as eagles fly ; 
Which if you have not, down thou must 

With those that then shall die 
The second death, and be accurst 

Of God. For certainly, 

38. The truth of grace shall only here 

Without a blush be bold 
To stand, whilst others quake and fear, 
And dare not once behold. 



SERIOUS MEDITATIONS UPON THE FOUR LAST THINGS. 



991 



39. That heart that here was right for God 

Shall there be comforted ; 
But those that evil ways have trod 
Shall then hang down their head ; 

40. For every one must now receive 

According to their ways — 
They that unto the Lord did cleave 
The everlasting joys; 

41. Those that die in wickedness 

To execution sent, 
There still to grapple with distress, 
Which nothing can prevent. 

42. Of which two states I next shall write, 

Wherefore I pray give ear, 
And to them bend, with all your might, 
Your heart with filial fear. 



OF HEAVEN. 

1. Heavejt is a place, also a state; 

It doth all things excel ; 
No man can fully it relate, 
Nor of its glory tell. 

2. God made it for his residence, 

To sit on as a throne. 
Which shows to us the excellence 
Whereby it may be known. 

3. Doubtless the fabric that was built 

For this so great a King 
Must needs surprise thee, if thou wilt 
But duly mind the thing. 

4. If all that build do build to suit 

The glory of their state, 
What orator (though most acute) 
Can fully heaven relate? 

5. If palaces that princes build 

(Which yet are made of clay) 
Do so amaze when much beheld, 
Of heaven what shall we say ? 

6. It is, the high and holy place ; 

No moth can there annoy, 
Nor make to fade that goodly grace 
That saints shall there enjoy. 

7. Mansions for glory and for rest 

Do there prepared stand ; 
Buildings eternal for the blest 
Are there provided, and 



8. The glory and the comeliness 

By deepest thought none may, 
With heart or mouth, fully express, 
Nor can before that day 

9. These heavens we see be as a scroll 

Or garment folded up, 
Before they do together roll, 
And we called in to sup 

10. There with the King, the Bridegroom, and 

By him are led into 
His palace-chambers, there to stand 
With his prospect to view ; 

11. And taste, and smell, and be inflam'd 

And ravished to see 
The buildings he hath for us fram'd, 
How full of heaven they be. 

12. Its state also is marvellous, 

For beauty to behold ; 
All goodness there is plenteous, 
And better far than gold ; 

13. Adorn' d with, grace and righteousness, 

While fragrant scents of love 
O'erflow with everlasting bliss 
All that do well above. 

14. The heavenly Majesty, whose face 

Doth far exceed the sun, 
Will there cast forth its ray of grace 
After this world is done ; 

15. Which rays and beams will so possess 

All things that there shall dwell 
With so much glory, light and bliss 
That none can think or tell. 

16. That wisdom which doth order all 

Shall there be fully shown ; 
That strength that bears the world there 
shall 

By every one be known. 

17. That holiness and sanctity 

Which doth all thought surpass 
Shall there in present purity 
Outshine the crystal glass. 

18. The beauty and the comeliness 

Of this Almighty shall 
Make amiable with lasting bliss 
Those he thereto shall call. 

19. The presence of this God will be 

Eternal life in all, 
And health and gladness, while we see 
Thy face, Immortal ! 



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BUNYAN'S COMPLETE WORKS. 



20. Here will the Lord make clear and plain 

How sweetly did agree 
His attributes when Christ was slain, 
Our Saviour for to be ; 

21. How wisdom did find out the way ; 

How strength did make him stand ; 
How holiness did bear the sway 
xlnd answer just demand ; 

22. How all these attributes did bend 

Themselves to work our life 
Through Jesus Christ, whom God did send 
To save us by his might. 

23. All this will sparkle in our eye 

Within the holy place, 
And greatly raise our melody, 
And flow our hearts with grace, 

24. The largest thought that can arise 

Within the widest heart 
Shall then be filled with surprise, 
And pleas'd in every part. 

25. All mysteries shall here be seen, 

And ev'ry knot untied ; 
Electing love, that hid hath been, 
Shall shine on every side. 

26. The God of glory here will be 

The life of every one, 
Whose godly attributes shall we 
Possess them as our own. 

27. By wisdom we all things shall know, 

By light all things shall see ; 
By strength (too) all things we shall do 
When we in glory be. 

28. The Holy Lamb of God also, 

Who for our sakes did die, 
The holy ones of God shall know, 
And that most perfectly. 

29. Those small and short discoveries 

That we have of him here 
Will there be seen with open eyes, 
In visions full and clear. 

30. Those many thousand acts of grace 

That here we feel and find 
Shall there be read with open face 
Upon his heart most kind. 

31. There he will show us how he was 

Our Prophet, Priest, and King, 
And how he did maintain our cause, 
And us to glory bring. 



32. There we shall see how he was touch'd 

With all our grief and pain, 
(As in his word he hath avouch' d,) 
When we with him shall reign : 

33. He'll show us also how he did 

Maintain our faith and love, 
And why his face sometimes he hid 
From us, who are his dove. 

34. That head that once was crowned with 

thorns 

Shall now with glory shine, 
That heart that broken was with scorns 
Shall flow with life divine. 

35. That man that here met with disgrace 

We there shall see so bright 
That angels can't behold his face 
For its exceeding light. 

36. What gladness shall possess our heart 

When we shall see these things ! 
What light and life in every part 
Will rise like lasting springs ! 

37. Oh blessed face and holy grace ! 

When shall we see this day? 
Lord, fetch us to this goodly place, 
We humbly do thee pray. 

38. Next to this Lamb we shall behold 

All saints, both more and less, 
With whited robes in glory rolPd, 
'Cause him they did confess ; 

39. Each walking in his righteousness, 

With shining crowns of gold, 
Triumphing still in heavenly bliss 
Amazing to behold. 

40. Thus as they shine in their estate, 

So too in their degree ; 
Which is most goodly to relate 
And ravishing to see. 

41. The Majesty whom they adore 

Doth them in wisdom place 
Upon the thrones, and that before 
The angels, to their grace. 

42. The saints of the Old Testament, 

Full right to their degree, 
Likewise the New, in excellent 
Magnificency be. 

43. Each one his badge of glory wears 

According to his place, 
According as were his affairs 
Here in the time of grace. 



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993 



44. Some on the right hand of the Lamb, 

Likewise some on the left, 
With robes and golden chains do stand, 
Most grave, most sage, and deft. 

45. The martyr here is known from him 

Who peaceably did die, 
Both by the place he sitteth in 
And by his dignity. 

46. Each father, saint, and prophet shall, 

According to his worth, 
Enjoy the honour of his call, 
And plainly hold it forth. 

47. Those bodies which sometimes were torn, 

And bones that broken were, 
For God's word, he doth now adorn 
With health and glory fair. 

48. Thus, when in heav'nly harmony 

These blessed saints appear, 
Adorn'd with grace and majesty. 
What gladness will be there ! 

49. This shall we see, thus shall we be : 

Oh would the day were come ! 
Lord Jesus, take us up to thee, 
To this desired home. 

50. Angels also we shall behold 

When we on high ascend, 
Each shining like to men of gold, 
And on the Lord attend. 

51. These goodly creatures, full of grace, 

Shall stand about the throne, 
Each one with lightning in his face, 
And shall to us be known. 

52. These cherubims with one accord 

Shall cry continually, 
Ah, holy, holy, holy Lord, 
And heavenly Majesty ! 

53. These will us in their arms embrace, 

And welcome us to rest, 
And joy to see us clad with grace, 
And of the heavens possessed. 

54. This we shall hear, this we shall see, 

While raptures take us up, 
When we with blessed Jesus be, 
And at his table sup. 



56. Our friends that lived godly here 

Shall there be found again — 
The wife, the child, and father dear, 
With others of our train ; 

57. Each one down to the foot in white, 

Fill'd to the brim with grace, 
Walking among the saints in light, 
With glad and joyful face. 

58. Those God did use us to convert 

We there with joy shall meet, 
And jointly shall with all our heart 
In life each other greet. 

59. A crown to them we then shall be, 

A glory and a joy, 
And that before the Lord, when he 
The world comes to destroy. 

60. This is the place, this is the state 

Of all that fear the Lord ; 
Which men nor angels may relate 
With tongue, or pen, or word. 

61. No night is here for to eclipse 

Its spangling rays so bright, 
Nor doubt nor fear to shut the lips 
Of those within this light. 

62. The strings of music here are tun'd 

For heavenly harmony, 
And every spirit here perfum'd 
With perfect sanctity. 

63. Here run the crystal streams of life 

Quite through all our veins, 
And here by love we do unite 
With glory's golden chains. 

64. Now, that which sweeteneth all will be 

The lasting of this state ; 
This heightens all we hear and see 
To a transcendent rate ; 

65. For should the saints enjoy all this 

But for a certain time, 
Oh how would they their mark then miss, 
And at this thing repine ! 

66. Yea, 'tis not possible that they 

Who then shall dwell on high 
Should be content, unless they may 
Dwell there eternally. 



55. O shining angels ! what ! must we 67. A thought of parting with this place 
With you lift up our voice? Would bitter all their sweet, 

We must, and with you ever be, And darkness put upon the face 

And with you must rejoice. Of all they there do meet. 

63 



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68. But far from this the saints shall be ; 

Their portion is the Lord, 
Whose face for ever they shall see, 
As saith the holy word ; 

69. And that with everlasting peace, 

Joy, and felicity : 
From this time forth they shall increase 
Unto eternity. 



OF HELL, AND THE ESTATE OF 
THOSE THAT PERISH. 

1. Thus having show'd you what I see 

Of heaven, I now will tell 
You also, after search, who'll be 
The damned wights of hell. 

2. And oh that they that read my lines 

Would ponder soberly, 
And lay to heart such things betimes 
As touch eternity ! 

3. The sleepy sinner little thinks 

What sorrows will abound 
Within him when upon the brinks 
Of Tophet he is found. 

4. Hell is beyond all thought a state 

So doubtful and forlorn, 
So fearful, that none can relate 
The pangs that there are borne. 

5. God will exclude them utterly 

From his most blessed face, 
And then involve in misery, 
In shame, and in disgrace. 

6. God is the fountain of all bliss, 

Of life, of light, and peace ; 
They then must needs be comfortless 
Who are depriv'd of these. 

7. Instead of life, a living death 

Will there in all be found ; 
Dyings will be in every breath — 
Thus sorrow will abound. 

8. No light, but darkness here doth dwell, 

No peace, but horror strange ; 
The fearful, damning wights of hell 
In all will make this change. 

9. To many things the damneds' woe 

Is likened in the word ; 
And that because no one can show 
The vengeance of the Lord. 



10. Unto a dreadful burning lake, 

All on a fiery flame, 
Hell is compared, for to make 
All understand the same. 

11. A burning lake, a furnace hot, 

A burning oven too, 
Must be the portion, share, and lot 
Of those which evil sow. 

12. This plainly shows the burning heat 

With which it will oppress 
All hearts, and will like burnings eat 
Their souls with sore distress. 

13. This burning lake, it is God's wrath, 

Incensed by the sin 
Of those who do reject his path, 
And wicked ways walk in ; 

14. Which wrath will so perplex all parts 

Of body and of soul, 
As if up to the very hearts 
In burnings they did roll. 

15. Again, to show the loathsome state 

Of this so sad a case, 
Like burning brimstone God doth make 
The hidings of his face. 

16. And truly as the stream and smoke 

And flames of brimstone smell, 
To blind the eyes and stomach choke, 
So are the pangs of hell. 

17. To see a sea of brimstone burn, 

Who would it not affright ? 
But they whom God to hell doth turn 
Are in most woeful plight. 

18. This burning cannot quenched be, 

No, not with tears of blood ; 
No mournful groans in misery 
Will here do any good. 

19. O damned men ! this is your fate ; 

The day of grace is done ; 
Repentance now doth come too late, 
Mercy is fled and gone. 

20. Your groans and cries the sooner should 

Have sounded in mine ears, 
If grace you would have had, or would 
Have me regard your tears. 

21. Me you offended with your sin, 

Instructions you did slight ; 
Your sins against my law hath been : 
Justice shall have his right. 



SERIOUS MEDITATIONS UPON THE FOUR LAST THINGS. 



995 



22. I gave my Son to do you good, 

I gave you space and time 
With him to close, which you withstood, 
And did with hell combine. 

23. Justice against you now is set, 

Which you cannot appease : 
Eternal Justice doth you let 
From either life or ease. 

24. Thus he that to this place doth come 

May groan, and sigh, and weep, 
But sin hath made that place his home, 
And there it will him keep ; 

25. Wherefore hell, in another place, 

Is called a prison too, 
And all to show the evil case 
Of all sin doth undo. 

26. Which prison, with its locks and bars 

Of God's lasting decree, 
Will hold them fast. Oh how this mars 
All thought of being free ! 

27. Out at these brazen bars they may 

The saints in glory see, 
But this will not their grief allay, 
But to them torment be. 

28. Thus they in this infernal cave 

Will now be holden fast 
From heavenly freedom; tho' they crave, 
Of it they may not taste. 

29. The chains that darkness on them hangs, 

Still rattling in their ears, 
Create within them heavy pangs, 
And still augment their fears. 

y 

30. Thus, hopeless of all remedy- 

They dyingly do sink 
Into the jaws of misery, 
And seas of sorrow drink ; 

31. For being copp'd on every side 

With helplessness and grief, 
Headlong into despair they slide, 
Bereft of all relief. 

32. Therefore this hell is calPd a pit, 

Prepar'd for those that die 
The second death — a term most fit 
To show their misery. 

33. A pit that's bottomless is this, 

A gulf of grief and woe, 
A dungeon which they cannot miss 
That will themselves undo. 



34. Thus without stay they always sink, 

Thus fainting still they fail ; 
Despair they up like water drink ; 
These prisoners have no bail. 

35. Here meets them now that worm that gnaws 

And plucks their bowels out ; 
The pit too on them shuts her jaws ; 
This dreadful is, no doubt. 

36. This ghastly worm is guilt for sin, 

That on the conscience feeds 
With viper's teeth, both sharp and keen, 
Whereat it sorely bleeds. 

37. This worm is fed by memory, 

Which strictly brings to mind 
All things done in prosperity, 
As we in Scripture find. 

38. No word, nor thought, nor act they did 

But now is set in sight ; 
Not one of them can now be hid — 
Memory gives them light ; 

39. On which the understanding still 

Will judge and sentence pass ; 
This kills the mind, and wounds the will; 
Alas ! alas ! alas ! 

40. Oh, conscience is the slaughter-shop ; 

There hangs the axe and knife; 
'Tis there the worm makes all things hot, 
And wearies out the life. 

41. Here, then, is execution done 

On body and on soul ; 
For conscience will be bribed of none, 
But gives to all their dole. 

42. This worm, 'tis said, shall never die, 

But in the belly be 
Of all that in the flames shall lie : 
Oh dreadful sight to see ! 

43. This worm now needs must in them live, 

For sin will still be there, 
And guilt, for God will not forgive, 
Nor Christ their burden bear, 

44. But take from them all help and stay, 

And leave them to despair, 
Which feeds upon them night and day : 
This is the damneds' share. 

45. Now will confusion so possess 

These monuments of ire, 
And so confound them with distress, 
And trouble their desire, 



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46. That what to think, or what to do, 

Or where to lay their head, 
They know not ; 'tis the damneds' woe 
To live, and yet be dead. 

47. These castaways would fain have life, 

But no, they never shall ; 
They would forget their dreadful plight, 
But that sticks fast'st of all. 

48. God, Christ, and heaven they know are best, 

Yet dare not on them think; 
The saints they know in joys do rest, 
Whilst they their tears do drink. 

49. They cry, alas ! but all in vain, 

They stick fast in the mire ; 
They would be rid of present pain, 
Yet set themselves on fire. 

50. Darkness is their perplexity, 

Yet do they hate the light ; 
They always see their misery, 
Yet are themselves all night. 

51. They are all dead, yet live they do ; 

Yet neither live nor die : 
They die to weal, and live to woe ; 
This is their misery. 

52. Now is the joy they lived in 

All turn'd to brinish tears, 
And resolute attempts to sin 
Turn'd into hellish fears. 

53. Their dolour, in their bitterness, 

So greatly they bemoan 
That hell itself this to express 
Doth echo with their groan : 

54. I once was fair for light and grace, 

My days were long and good ; 
I lived in a blessed place, 

Where was most heav'nly food ; 

55. But, wretch I am, I slighted life, 

And chose in death to live ; 
Oh for these days now, if I might, 
Ten thousand worlds would give. 

06. Ah, golden time ! I did thee spend 
In sin and idleness ; 
Ah, health and wealth ! I did you lend 
To bring me to distress. 

57. My feet to evil I let run, 

And tongue of folly talk ; 
ly eyes to vanity have gone : 
Thus did I plainly walk. 



58. I did as greatly toil and strain 

Myself with sin to please 
As if that everlasting gain 

Could have been found in these. 

59. But nothing, nothing have I found 

But weeping and alas ! 
And sorrow which doth now surround 
Me, and augment my cross. 

60. Ah, bleeding conscience ! how did I 

Thee check when thou didst tell 
Me of my faults, for which I lie 
Dead, while I live in hell ! 

61. I took thee for some peevish foe 

When thou didst me accuse ; 
Therefore I did thee buffet so, 
And counsel did refuse. 

62. Ah, mind ! why didst thou do those things 

That now do work my woe? 
Ah, will ! why wast thou thus inclin'd 
Me ever to undo ? 

63. My senses ! how were you beguiled, 

When you said sin was good ! 
It hath in all parts me defiled, 
And drown'd me like a flood. 

64. Ah ! that I now a being have 

In sorrow and in pain ! 
Mother, would you had been my grave! 
But this I wish in vain. 

65. Had I been made a cockatrice, 

A toad, or such-like thing, 
Yea, had I been made snow or ice, 
Then had I had no sin. 

66. A stock, a stock, a stone, or clot 

Is happier than I ; 
For they know neither cold nor hot, 
To live, nor yet to die. 

67. I envy now the happiness 

Of those that are in light ; 
I hate the very name of bliss, 
'Cause I have there no right. 

68. Again, still as they in this muse 

Are feeding on the fire, 
To mind there comes yet other news 
To screw their torments higher ; 

69. Which is the length of this estate 

Where they at present lie, 
Which in a word I thus relate : 
'Tis to eternity ! 



SERIOUS MEDITATIONS UPON THE FOUR LAST THINGS. 



997 



70. This thought now is so firmly fix'd 

In all that comes to mind, 
And also is so strongly mix'd 
With wrath of every kind, 

71. So that whatever they do know, 

Or see, or think, or feel, 
FOR EVER still doth strike them through, 
As with a bar of steel. 

72. For ever shineth in the fire, 

Ever is on the chains ; 
'Tis also in the pit of ire, 
And tastes in all their pains. 

73. For ever separate from God, 

From peace, and life, and rest; 
For ever underneath the rod 
That vengeance liketh best. 



74. Oh ever, ever! this will drown 

Them quite, and make them cry : 
We never shall get o'er thy bound, 
O great eternity ! 

75. They sooner now the stars may count 

Than loose these dismal bands, 
Or see to what the motes amount, 
Or number up the sands, 

76. Than see an end of this their woe 

Which now for sin they have ; 
wantons ! take heed what you do ; 
Sin will you never save. 

77. Yea, when they have, time out of mind, 

Been in this case so ill, 
For ever, ever is behind, 
Yet for them to fulfil. 



A CAUTION 

TO STIB UP TO WATCH AGAINST SIN. 



The first eight lines one did commend to me, 
The rest I thought good to commend to thee : 
Reader, in reading be thou rul'd by me : 
With rhymes nor lines, but truths, affected be. 

Sin will at first, just like a beggar, crave 
One penny or one halfpenny to have ; 
But if you grant its first suit, 'twill aspire 
From pence to pounds, and still will mount up 
higher, 

To the whole soul ; but if it makes its moan, 
Then say, Here is not for you ; get you gone ! 
For if you give it entrance at the door, 
It will come in, and may go out no more. 

Sin, rather than 'twill out of action be, 
Will pray to stay, though a short space, with 
thee : 

One night, one hour, one moment, will it cry, 
Embrace me in thy bosom, or I die. 
Time to repent (saith it) I will allow, 
And help if to repent thou know'st not how. 
But if you give it entrance at the door, 
It will come in, and may go out no more. 

If begging doth not do, Sin promise will 
Rewards to those that shall his lusts fulfil ; 
Some pence in hand, yea pounds, 'twill offer 
thee, 

If at its motion and its beck thou'lt be. 
'Twill Heaven seem to outbid, and all to gain 
Thy love, and win thee it to entertain. 
But give it not admittance at thy door, 
Lest it comes in, and so goes out no more. 

If promising and begging will not do 
'Twill by its wiles attempt to flatter you : 
I'm harmless, mean no ill, be not so shy, 
Will every soul-destroying motion cry. 
Its sting 'twill hide, 'twill change its native hue ; 
Vile 'twill not, but a beauty seem, to you. 
But if you give it entrance at the door, 
Its sting will in, and may come out no more. 



Eather than fail, Sin will itself divide, 
Bid thee do this, and lay the rest aside, 
Take little ones, ('twill say, ) throw great ones by, 
(As if for little sins men should not die.) 
Yea, Sin with itself a quarrel will maintain, 
On purpose that by it thou mightst be slain. 

Beware the cheat, then keep it out of door ; 

It would come in, and would go out no more. 

Sin, if you will believe it, will accuse 
What is not hurtful, and itself excuse ; 
'Twill make a vice of virtue, and 'twill say, 
Good is destructive, doth men's souls betray : 
'Twill make a law where God has made man 
free, 

And break those laws by which men bounded be. 
Look to thyself, then, keep it out of door ; 
Thee 'twould entangle and enlarge thy score. 

Sin is that beastly thing that will defile 
Soul, body, name, and fame in little while ; 
'Twill make him who some time God's image 
was 

Look like the devil, love and plead his cause ; 
Like to the plague, poison, or leprosy, 
Defile it will and infect contagiously. 

Wherefore beware, against it shut the door ; 

If not, it will defile thee more and more. 

Sin, once possessed of the heart, will play 

The tyrant, force its vassal to obey : 

'Twill make thee thine own happiness oppose, 

And offer open violence to those 

That love thee best ; yea, make thee to defy 

The law and counsel of the Deity. 

Beware, then, keep this tyrant out of door, 
Lest thou be his, and so thine own no more, 

Sin harden can thy heart against thy God, 
Make thee abuse his grace, despise his rod ; 
'Twill make you run upon the very pikes ; 
Judgments foreseen bring such to no dislikes 

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Of sinful hazards ; no, they venture shall, 
For one base lust, their soul, and heaven, and all. 

Take heed, then, hold it, crush it at the door ; 

It comes to rob thee and to make thee poor. 

Sin is a prison, hath its bolts, its chains, 
Brings into bondage who it entertains, 
Hangs shackles on them, bends them to its will, 
Holds them, as Samsons, grinding at the mill ; 
'Twill blind them, make them deaf ; yea, 'twill 
them gag, 

And ride them as the devil rides his hag. 
Wherefore look to it, keep it out of door; 
If once its slave, thou mayst be free no more. 

Though Sin at first its rage dissemble may, 
'Twill soon upon thee as a lion prey ; 
'Twill roar, 'twill rend, 'twill tear, 'twill kill 
outright ; 

Its living death will gnaw thee day and night. 

Thy pleasures now to paws and teeth it turns ; 

In thee its tickling lusts like brimstone burns. 
Wherefore beware, and keep it out of door, 
Lest it should on thee as a lion roar. 

Sin will accuse, will stare thee in the face, 
Will, for its witness, quote both time and place 
Where thou it didst commit and so appeal 
To conscience, who thy facts dare not conceal, 
But on thee as a judge such sentence pass 
As will to thy sweet meats prove bitter sauce. 

Wherefore beware, against it shut thy door ; 

Eepent what's past, believe, and sin no more. 

Sin is the living worm, the lasting fire ; 

Hell would soon lose its heat could sin expire : 



Better sinless in hell than to be where 
Heaven is and to be found a sinner there. 
One sinless with infernals might do well, 
But sin would make a very heaven a hell, 
Look to thyself, then, to keep it out of door, 
Lest it gets in, and never leaves thee more. 

No match has Sin but God, in all the world ; 
Men, angels it has from their station hurl'd, 
Holds them in chains as captives, in despite 
Of all that here below is called might. 
Release, help, freedom from it none can give 
But even He by whom we breathe and live. 
Watch, therefore, keep this giant out of door 
Lest, if once in, thou get him out no more. 

Fools make a mock at sin, will not believe 
It carries such a dagger in its sleeve : 
How can it be (say they) that such a thing, 
So full of sweetness, should e'er wear a sting ? 
They know not that it is the very spell 
Of Sin to make men laugh themselves to 
hell. 

Look to thyself, then, deal with sin no 
more, 

Lest He that saves against thee shuts the door. 

Now let the God that is above, 
That hath for sinners so much love, 
These lines so help thee to improve 
That he to him thy heart may move ; 
Keep thee from outward enemies, 
Help the infernal to despise, 
Deliver thee from them infernal, 
And bring thee safe to life eternal. 

Amen. 



DIVINE EMBLEMS; 



TEMPORAL THINGS SPIRITUALIZED: 

FITTED FOR THE USE OF BOYS AND GIRLS. 



TO THE 

Courteous Reader: 

The title-page will show, if thou wilt look, 
Who are the proper subjects of this book : 
They're boys and girls, of all sorts and degrees, 
From those of age to children on the knees. 
Thus comprehensive am I in my notions; 
They tempt me to it by their childish motions. 
We now have boys with beards, and girls that 
be 

Huge as old women, wanting gravity. 

Then do not blame me, since I thus describe 
'em ; 

Flatter I may not, lest thereby I bribe them 
To have a better judgment of themselves 
Than wise men have of babies on the shelves. 
Their antic tricks, fantastic modes and way 
Show they like very boys and girls do play 
With all the frantic fooleries of the age, 
And that in open view, as on a stage : 
Our bearded men do act like beardless boys, 
Our women please themselves with childish 
toys. 

Our ministers long time by word and pen 
Dealt with them, counting them not boys, but 
men : 

They shot their thunders at them and their toys, 
But hit them not, 'cause they were girls and 
boys. 

The better charg'd the wilder still they shot, 
Or else so high these dwarfs they touched not. 
Instead of men, they found them girls and boys, 
To naught addicted but to childish toys. 

Wherefore, dear reader, that I save them may 
I now with them the very dotril play ; 
And since at gravity they make a tush, 
My very beard I cast behind a bush, 



HEADER. 

And like a fool stand fing'ring of their toys, 
And all to show they are but girls and boys. 

Nor do I blush, altho' I think some may 
Call me a child, because I with them play : 
I aim to show them how each fingle-fangle 
On which they dote does but their souls entan- 
gle, 

As with a web, a trap, a gin, a snare, 

And will destroy them, have they not a care. 

Paul seem'd to play the fool, that he might 
gain 

Those that were fools indeed, if not in grain ; 
He did it by such things, to let them see 
Their emptiness, their, sin and vanity — 
A noble act and full of honesty ! 

Nor he, nor I, would like them be in vice, 
But by their playthings I would them entice, 
That they might raise their thoughts from 

childish toys 
To heaven, for that's prepar'd for girls and boys. 
Nor would I so confine myself to these 
As to shun graver things, but seek to please 
Those more composed with better things than 

toys, 

Tho' I would thus be catching girls and boys. 

Wherefore, if men inclined are to look, 
Perhaps their graver fancies may be took 
With what is here, tho' but in homely rhymes ; 
But he who pleases all must rise betimes. 
Some, I persuade me, will be finding fault, 
Concluding here I trip and there I halt : 
No doubt some could those grovelling notions 
raise 

By fine-spun terms, that challenge might the 
bays. 

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Should all be forc'd their brains to lay aside 

That cannot regulate the flowing tide 

By this or that man's fancy, we should have 

The wise unto the fool become a slave. 

What, tho' my text seems mean, my morals be 

Grave, as if fetch'd from a sublimer tree. 

And if some better handle can a fly 

Than some a text, wherefore should we deny 

Their making proof or good experiment 

Of smallest things, great mischiefs to prevent? 

Wise Solomon did fools to pismires send 
To learn true wisdom, and their lives to 
mend; 

Yea, God, by swallows, cuckoos, and the ass, 
Shows they are fools who let the season pass 
Which he put in their hand, that to obtain 
Which is both present and eternal gain. 

I think the wiser sort my rhyme may 
slight ; 

While I peruse them fools will take delight. 



Then what care I? The foolish God has chose, 
And doth by foolish things their minds com- 
pose, 

And settle upon that which is divine: 
Great things by little ones are made to shine. 

I could, were I so pleas'" d, use higher strains, 
And for applause or tenters stretch my brains ; 
But what needs that? The arrow out of sight 
Does not the sleeper nor the watchman fright: 
To shoot too high doth make but children gaze ; 
'Tis that which hits the man doth him amaze. 

As for the inconsiderableness 
Of things by which T do my mind express, 
May I by them bring some good thing to pass, 
As Samson with the jawbone of an ass, 
Or as brave Shamgar with his ox's goad, 
(Both things unmanly, not for war in mode,) 
I have my end, tho' I myself expose, 
For God will have the glory at the close. 

J. B. 



DIVINE EMBLEMS, &c. 



UPON THE LARK AND THE FOWLER. 

Thou simple bird, what makes thee here to 
play? 

Look, there's the fowler, prithee come away. 
Dost not behold the net? Look, there 'tis 
spread; 

Venture a little further, thou art dead. 

Is there not room enough in all the field 
For thee to play in, but thou needs must yield 
To the deceitful giitt'ring of a glass 
Between nets placed, to bring thy death to pass ? 

Bird, if thou art so much for dazzling light, 
Look, there's the sun above thee, dart up- 
right ; 

Thy nature is to soar up to the sky ; 
Why wilt thou, then, come down to the nets 
and die ? 

Heed not the fowler's tempting, nattering 
call; 

This whistle he enchanteth birds withal. 
What tho' thou seest a live bird in his net? 
She's there because from thence she cannot get. 

Look how he tempteth thee with his decoy, 
That he may rob thee of thy life, thy joy. 
Come, prithee, bird ; I prithee come away ; 
WTiy shouldst thou to this net become a prey ? 

Hadst thou not wings, or were thy feathers 
pull'd, 

Or wast thou blind, or fast asleep wert lull'd, 
The case would somewhat alter, but for thee, 
Thy eyes are ope, and thou hast wings to nee. 

Remember that thy song is in thy rise, 
Not in thy fall ; earth's not thy paradise. 
Keep up aloft, then ; let thy circuits be 
Above, where birds from fowlers' nets are free. 

COMPARISON. 

This fowler is an emblem of the devil, 
His nets and whistle fingers of all evil ; 



His glass an emblem is of sinful pleasure, 
Decoying such who reckon sin a treasure. 

This simple lark's a shadow of a saint, 
Under allurings ready now to faint. 
What you have read a needful warning is, 
Design'd to show the soul its share and bliss. 



MEDITATIONS UPON AN EGG. 

The egg's no chick by falling from the hen, 
Nor man a Christian till he's born again. 

The egg's at first contained in the shell ; 
Men afore grace in sins and darkness dwell. 
The egg, when laid, by warmth is made a 
chicken, 

And Christ by grace the dead in sin doth 
quicken, 

The chick at first is in the cell confin'd ; 
So heaven-born souls are in the flesh detain'd. 
The shell doth crack, the chick doth chirp and 
peep; 

The flesh decays, and men then pray and weep. 
The shell doth break, the chick's at liberty ; 
The flesh falls off, the soul mounts up on high. 
But both do not enjoy the selfsame plight — 
The soul is safe, the chick now fears the kite. 

But chicks from rotten eggs do not proceed, 
Nor is an hypocrite a saint indeed. 
The rotten egg, tho' underneath the hen, 
If crack'd, is foul, and loathsome unto men; 
Nor doth her warmth make what is rotten 
sound : 

What's rotten, rotten will at last be found. 
The hypocrite, sin has in him possession ; 
He is a rotten egg under profession. 

Some eggs bring cockatrices ; and some men 
Seem hatch'd and brooded in the viper's den. 

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1004 

Some eggs bring wild-fowls; and some men 
there be 

As wild as are the wildest fowls that flee. 
Some eggs bring spiders ; and some men appear 
More venom'd than the worst of spiders are. 
Some eggs bring pismires ; and some seem tome 
As much for trifles as the pismires be. 
And thus do divers eggs form diff 'rent shapes, 
As like some men as monkeys are like apes ; 
But this is but an egg ; were it a chick, 
Here had been legs, and wings, and bones to 
pick. 



UPON THE FLINT IN THE WATER. 

This flint time out of mind hath there abode 
Where crystal streams make their continual 
road, 

Yet it abides a flint as much as 'twere 
Before it touch'd the water or came there. 

Its hardness is not in the least abated, 
'Tis not at all by water penetrated ; 
Though water hath a soft'ning virtue in't, 
It can't dissolve the stone, for 'tis a flint. 

Yea, tho' in the water it doth still remain, 
Its fiery nature still it does retain ; 
If you oppose it with its opposite, 
Then in your very face its fire 'twill spit. 

COMPARISON. 

This flint an emblem is of those that lie 
Under the word like stones until they die ; 
Its crystal streams have not their natures 
chang'd ; 

They are not from their lusts by grace estrang'd. 



UPON THE FISH IN THE WATEE. 

The water is the fish's element : 
Take her from thence, none can her death 
prevent ; 

And some have said, who have transgressors 
been, 

As good not be as to be kept from sin. 

The water is the fish's element : 
Leave her but there and she will be content ; 
So's he who in the path of life doth plod ; 
Take all, says he ; let me but have my God. 



The water is the fish's element : 
Her sportings there to her are excellent ; 
So is God's service unto holy men ; 
They are not in their element till then. 



UPON THE SWALLOW. 

This pretty bird, oh how she flies and sings ! 
But could she do so if she had not wings ? 
Her wings bespeak my faith, her songs my 
peace ; 

When I believe and sing my doubtings cease. 



UPON THE BEE. 

The bee goes out, and honey home doth bring, 
And some who seek that honey find a sting. 
Now wouldst thou have the honey, and be free 
From stinging, in the first place kill the bee. 

COMPARISON. 

This bee an emblem truly is of sin, 
Whose sweet unto a many death hath been : 
Wouldst thou have sweet from sin, and yet not 
die, 

Sin, in the first place, thou must mortify. 



UPON OVERMUCH NICENESS. 

'Tis strange to see how overnice are some 
About their clothes, their bodies, and their 
home, 

While what's of worth they slightly pass it by, 
Not doing it at all, or slovenly. 

Their houses must well furnish'd be in print, 
While their immortal soul has no good in't ; 
Its outside also they must beautify, 
While there is in't scarce common honesty. 

Their bodies they must have trick'd up and 
trim, 

Their inside full of filth up to the brim ; 
Upon their clothes there must not be a spot, 
Whereas their lives are but one common blot. 

How nice, how coy are some about their diet 
That can their crying souls with hogs' meat 
quiet ! 

All must be drest to a hair, or else 'tis naught, 
While of the living bread they have no thought. 



DIVINE EMBLEMS FOB YOUTH. 



MEDITATIONS UPON A CANDLE. 

Man's like a candle in a candlestick, 
Made up of tallow and a little wick; 
For what the candle is before 'tis lighted, 
Just such be they who are in sin benighted; 
Nor can a man his soul with grace inspire, 
More than the candles set themselves on fire. 

Candles receive their light from what they 
are not ; 

Men grace from Him for whom at first they 
care not. 

We manage candles when they take the fire ; 
God, men, when he with grace doth them in- 
spire. 

And biggest candles give the better light, 
As grace on biggest sinners shines most bright. 

The candle shines to make another see ; 
A saint unto his neighbour light should be. 

The blinking candle we do much despise ; 
Saints dim of light are high in no man's eyes. 

Again, though it may seem to some a riddle, 
We use to light our candle at the middle. 
True light doth at the candle's end appear, 
And grace the heart first reaches by the ear ; 
But 'tis the wick the fire doth kindle on, 
As 'tis the heart that grace first works upon. 
Thus both do fasten upon what's the main, 
And so their life and vigour do maintain. 

The tallow makes the wick yield to the fire, 
And sinful flesh doth make the soul desire 
That grace may kindle on it, in it burn ; 
So evil makes the soul from evil turn. 

But candles in the wind are apt to flare, 
And Christians in a tempest to despair. 
We see the flame with smoke attended is, 
And in our holy lives there's much amiss. 

Sometimes a thief will candlelight annoy, 
And lusts do seek our graces to destroy. 
What brackish is will make a candle splutter ; 
'Twixt sin and grace there's oft a heavy clutter. 
Sometimes the light burns dim, 'cause of the 
snuff, 

And sometimes 'tis blown quite out with a puff ; 
But watchfulness preventeth both these evils, 
Keeps candles light, and grace, in spite of 
devils. 

But let not snuffs nor puffs make us to doubt ; 
Our candles may be lighted, tho' puff 'd out. 



1005 

The candle in the night doth all excel ; 
Nor sun, nor moon, nor stars then shine so well. 
So is the Christian in our hemisphere, 
Whose light shows others how their course to 
steer. 

When candles are put out, all's in confusion; 
Where Christians are not devils make intrusion. 
They then are happy who such candles have; 
All others dwell in darkness and the grave. 
But candles that do blink within the socket, 
And saints whose eyes are always in their 
pocket, 

Are much alike ; such candles make us fumble, 
And at such saints good men and bad do stumble. 

Good candles don't offend, except sore eyes, 
Nor hurt, unless it be the silly flies ; 
Thus some hate burning candles in the night, 
As some do living holy for delight. 
But let us draw towards the candle's end, 
The fire, you see, doth wick and tallow spend, 
As grace man's life, until his glass is run ; 
And so the candle and the man is done. 

The man now lays him down upon his bed ; 
The wick yields up its fire, and so is dead. 
The candle now extinct is, but the man 
By grace mounts up to glory, there to stand. 



UPON THE SACRAMENTS. 

Two sacraments I do believe there be, 
Ev'n Baptism and the Supper of the Lord : 

Both mysteries divine, which do to me, 
By God's appointment, benefit afford. 

But shall they be my God, or shall I have 
Of them so foul and impious a thought 

To think that from the curse they can me save ? 
Bread, wine, or water me no ransom bought. 



UPON THE SUN'S REFLECTION UPON 
THE CLOUDS IN A FAIR MORNING. 

Look yonder ! Ah ! me thinks mine eyes 
do see 

Clouds edg'd with silver, as fine garments be : 
They look as if they saw the golden face 
That makes black clouds most beautiful with 
grace. 



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Unto the saints' sweet incense of their prayer 
These smoky, curled clouds I do compare ; 
For as these clouds seem edg'd or lac'd with 
gold, 

Their prayers return with blessings manifold. 



THE SINNER AND THE SPIDER. 

Sinner. 

What black, what ugly, crawling thing art 
thou? 

Spider. 

I am a spider — 

Sinner. 

A spider, ay ; truly a filthy creature. 
Spider. 

Not filthy as thyself in name or feature. 
My name entailed is to my creation, 
My feature from the God of thy salvation. 

Sinner. 

I am a man, and in God's image made ; 
I have a soul shall neither die nor fade ; 
God has possessed me with human reason; 
Speak not against me, lest thou speakest 
treason, 

For if I am the image of my Maker, 
Of slanders laid on me he is partaker. 

Spider. 

I know thou art a creature far above me, 
Therefore I shun, I fear, and also love thee. 
But tho' thy God hath made thee such a 
creature, 

Thou hast against him often play'd the traitor. 
Thy sin has fetch'd thee down : leave off to 
boast ; 

Nature thou hast denied, God's image lost. 
Yea, thou thyself a very beast hast made, 
And art become like grass, which soon doth 
fade. 

Thy soul, thy reason, yea, thy spotless state, 
Sin has subjected to th' most dreadful fate; 
But I retain my primitive condition ; 
I've all but what I lost by thy ambition. 

Sinner. 

Thou venom'd thing, I know not what to 
call thee : 

The dregs of nature surely did befall thee ; 



Thou wast compos'd o' th' dross and scum of 
all; 

Men hate thee, and in scorn thee Spider call. 
Spider. 

My venom's good for something, since God 
made it ; 

Thy nature sin hath spoil'd and doth degrade 
it. 

Thou art despoil'd of good, and, tho' I fear 
thee, 

I will not, tho' I might, despise and jeer thee. 
Thou sayst I am the very dregs of nature ; 
Thy sin's the spawn of devils, 'tis no creature.' 
Thou sayst man hates me 'cause I am a spider ; 
Poor man ! thou of thy God art a derider ; 
My vemon tendeth to my preservation ; 
Thy pleasing follies work out thy damnation. 
Poor man ! I keep the rules of my creation ; 
Thy sin has cast thee headlong from thy sta- 
tion. 

I hurt nobody willingly, but thou 
Art a self-murderer ; thou knowst not how 
To do what's good ; no, for thou lovest evil ; 
Thou fly'st God's law, adherest to ,$he devil. 

Sinner. 

Thou ill-shap'd thing ! there's an antipathy 
'Twixt man and spiders, 'tis in vain to lie ; 
Stand off, I hate thee ; if thou dost come nigh 
me, 

I'll crush thee with my foot ; I do defy thee. 
Spider. 

They are ill-shap'd who warped are by sin : 
Hatred in thee to God hath long time been ; 
No marvel then, indeed, if me his creature 
Thou dost defy, pretending name and feature ; 
But why stand off? My presence shall not 

throng thee ; 
'Tis not my venom, but thy sin, doth wrong 

thee. 

Come, I will teach thee wisdom ; do but hear 
me : 

I was made for thy profit — do not fear me. 

But if thy God thou wilt not hearken to, 
What can the swallow, ant, and spider do ? 
Yet I will speak ; I can but be rejected : 
Sometimes great things by small means are 
effected. 

Hark, then ! Tho' man is noble by creation, 
He's lapsed now to such degeneration 
As not to grieve, so careless is he grown, 
Tho' he himself has sadly overthrown 



DIVINE EMBLEMS FOB YOUTH. 



1007 



And brought to bondage every earthly thing, 
Ev'n from the very spider to the king. 
This we poor sensitives do feel and see, 
For subject to the curse you made us be. 
Tread not upon me, neither from me go ; 
'Tis man which has brought all the world to 
woe. 

The law of my creation bids me teach thee : 
I will not for thy pride to God impeach thee. 
I spin, I weave, and all to let thee see 
Thy best performances but cobwebs be. 
Thy glory now is brought to such an ebb. 
It doth not much excel the spider's web. 
My webs, becoming snares and traps for flies, 
Do set the wiles of hell before thine eyes ; 
Their tangling nature is to let thee see 
Thy sins (too) of a tangling nature be. 
My den or hole, for that 'tis bottomless, 
Doth of damnation show the lastingness. 
My lying quiet till the fly is catcht, 
Shows secretly hell hath thy ruin hatcht ; 
In that I on her seize when she is taken, 
I show who gathers whom God hath forsaken. 
The fly lies buzzing in my web to tell 
How sinners always roar and howl in hell. 

Now, since I show thee all these mysteries, 
How canst thou hate me or me scandalize ? 

Sinister. 

Well, well ; I will no more be a derider ; 
I did not look for such things from a spider. 

Spider. 

Come, hold thy peace. What I have yet to 
say, 

If heeded, may help thee another day. 
Since I an ugly, ven'mous creature be, 
There's some resemblance 'twixt vile man and 
me. 

My wild and heedless runnings are like those 
Whose ways to ruin do their souls expose. 
Daylight is not my time ; I work i' th' night, 
To show they are like me who hate the light. 
The maid sweeps one web down ; I make an- 
other, 

To show how heedless ones convictions 
smother. 

My web is no defence at all for me, 

Nor will false hopes at judgment be to thee. 

Sinner. 

O spider, I have heard thee, and do wonder 
A spider should thus lighten and thus thunder. 



Spider. 

Do but hold still, and I will let thee see 
Yet in my ways more mysteries there be. 
Shall not I do thee good if I thee tell, 
I show to thee a fourfold way to hell ? 
For since I set my web in sundry places, 
I show men go to hell in divers traces. 

One I set in the window, that I might 
Show some go down to hell with Gospel light, 

One I set in a corner, as you see, 
To show how some in secret snared be. 

Gross webs great store I set in darksome 
places, 

To show how many sin with brazen faces. 

Another web I set aloft on high, 
To show there's some professing men must die. 
Thus in my ways God's wisdom doth conceal, 
And by my ways that wisdom doth reveal. 

I hide myself when I for flies do wait, 
So doth the devil when he lays his bait ; 
If I do fear the losing of my prey, 
I stir me and more snares upon her lay: 
This way and that her wings and legs I tie, 
That sure as she is catch'd so she must die ; 
But if I see she's like to get away, 
Then with my venom I her journey stay; 
All which my ways the devil imitates 
To catch men, 'cause he their salvation hates. 

Sinner. 

spider, thou delight'st me with thy skill : 
I pray thee spit this venom at me still. 

Spider. 

1 am a spider, yet I can possess 
The palace of a king, where happiness 

So much abounds. Nor when I do go thither, 
Do they ask what or whence I come, or whither 
I make my hasty travels ; no, not they ; 
They let me pass, and I go on my way. 
I seize the palace, do with hands take hold 
Of doors, of locks, or bolts ; yet I am bold, 
When in, to clamber up unto the throne, 
And to possess it, as if 'twere my own ; 
Nor is there any law forbidding me 
Here to abide or in this palace be. 

At pleasure I ascend the highest stories, 
And then I sit, and so behold the glories 
Myself is compass'd with, as if I were 
One of the chiefest courtiers that be there. 

Here lords and ladies do come round about me 
With grave demeanour, nor do any flout me 



1008 



BUNYAN'S COMPLETE WORKS. 



For this my brave adventure; no, not they : 
They come, they go, but leave me there to stay. 

Now, my reproacher, I do by all this 
Show how thou mayst possess thyself of bliss. 
Thou art worse than a spider, but take hold 
On Christ the door; thou shalt not be con- 
trolPd : 

By him do thou the heavenly palace enter ; 
None e'er will chide thee for thy brave adven- 
ture. 

Approach thou then unto the very throne; 
There speak thy mind, fear not, the day's 

thine own. 
Nor saint nor angel will thee stop or stay, 
But rather tumble blocks out of the way. 
My venom stops not me ; let not thy vice 
Stop thee ; possess thyself of paradise. 

Go on, I say, although thou be a sinner, 
Learn to be bold in faith of me, a spinner. 
This is the way true glories to possess, 
And to enjoy what no man can express. 

Sometimes I find the palace door up-lockt, 
And so my entrance thither has up-blockt ; 
But am I daunted? No, I here and there 
Do feel and search; and so if anywhere, 
At any chink or crevice, find my way, 
I crowd, I press for passage, make no stay ; 
And so thro' difficulty I attain 
The palace, yea, the throne, where princes reign. 

I crowd, sometimes, as if I'd burst in sunder. 
And art thou crush'd with striving? Do not 
wonder. 

Some scarce get in ; and yet indeed they enter. 
Knock, for they nothing have that nothing 
venture. 

Nor will the King himself throw dirt on thee, 
As thou hast cast reproaches upon me. 
He will not hate thee, thou foul backslider! 
As thou didst me because I am a spider. 

Now to conclude: since I much doctrine 
bring, 

Slight me no more, call me not ugly thing. 
God wisdom hath unto the pismire given, 
And spiders may teach men the way to heaven. 

Sinner. 

Well, my good spider, I my errors see ; 
I was a fool for railing so at thee : 
Thy nature, venom, and thy fearful hue 
But show what sinners are and what they do. 



Thy way and works do also darkly tell 
How some men go to heaven, and some to 
hell. 

Thou art my monitor, and I am a fool : 
They may learn that to spiders go to sch/ol. 

( 



OF THE MOLE IN THE GROUND. 

The mole's a creature very smooth and 
sleek ; 

She digs i' th' dirt, but 'twill not on her 
stick ; 

So's he who counts this world his greatest gains, 
Yet nothing gets but labour for his pains. 
Earth's the mole's element; she can't abide 
To be above ground, dirt-heaps are her pride, 
And he is like her who the worldling plays ; 
He imitates her in her works and ways. 

Poor silly mole ! that thou shouldst love to be 
Where thou nor sun, nor moon, nor stars canst 
see; 

But oh how silly's he who doth not care, 
So he gets earth, to have of heav'n a share ! 



OF THE CUCKOO. 

Thou booby ! say'st thou nothing but Cuckoo? 
The robin and the wren can thee outdo : 
They to us play through their little throats, 
Not one, but sundry pretty tuneful notes. 
But thou hast fellows: some like thee can do 
Little but suck our eggs and sing Cuckoo. 

Thy notes do not first welcome in our spring, 
Nor dost thou its first tokens to us bring : 
Birds less than thee by far, like prophets, do 
Tell us 'tis coming, tho' not by Cuckoo. 

Nor dost thou summer have away with thee, 
Though thou a yawling, bawling cuckoo be ; 
When thou dost cease among us to appear, 
Then doth our harvest bravely crown our year. 
But thou hast fellows : some like thee can do 
Little but suck our eggs, and sing Cuckoo. 

Since cuckoos forward not our early spring, 
Nor help with notes to bring our harvest in, 
And since, while here, she only makes a noise, 
So pleasing unto none as girls and boys, 
The formalist we may compare her to, 
For he doth suck our eggs and sing Cuckoo. 



DIVINE EMBLEMS FOR YOUTH. 



1009 



OF THE BOY AND THE BUTTERFLY. 

Behold, how eager this our little boy- 
Is for this butterfly, as if all joy, 
All orofits, honours, yea, and lasting pleasures, 
Were^ wrapt up in her, or the richest treasures 
Found in her would be bundled up together, 
Wr n all her all is lighter than a feather. 

He halloos, runs, and cries out, Here, boys, 
here ! 

Nor doth he brambles or the nettles fear : 
He stumbles at the molehills ; up he gets, 
And runs again, as one bereft of wits ; 
And all his labour and this large outcry 
Is only for a silly butterfly. 

COMPARISON. 

This little boy an emblem is of those 
Whose hearts are wholly at the world's dispose. 
The butterfly doth represent to me 
The world's best things at best but fading be : 
All are but painted nothings and false joys, 
Like this poor butterfly to these our boys, 
His running through nettles, thorns and briers 
To gratify his boyish, fond desires, 
His tumbling over molehills to attain 
His end — namely, his butterfly to gain — 
Doth plainly show what hazards some men run 
To get what will be lost as soon as won. 
Men seem in choice than children far more wise, 
Because they run not after butterflies, 
When yet, alas ! for what are empty toys 
They follow children, like to beardless boys. 



OF THE FLY AT THE CANDLE. 

What ails this fly, thus desperately to enter 
A combat with the candle ? Will she venture 
To clash at light ? Away, thou silly fly ! 
Thus doing thou wilt burn thy wings and die. 

But 'tis a folly here advice to give ; 
She'll kill the candle, or she will not live. 
Slap, says she, at it : then she makes retreat, 
So wheels about and does her blows repeat. 

Nor doth the candle let her quite escape, 
But gives some little check unto the ape, 
Throws up her nimble heels, and down she falls, 
Where she lies sprawling and for succour calls. 

When she recovers, up she gets again, 
And at the candle comes with might and main ; 
But now behold, the candle takes the fly, 
And holds her till she doth by burnings die. 
64 



COMPARISON. 

This candle is an emblem of that light 
Our Gospel gives in this our darksome night : 
The fly a lively picture is of those 
That hate and do this Gospel light oppose. 
At last the Gospel doth become their snare — 
Doth them with burning hands in pieces tear. 



ON THE EISING OF THE SUN. 

Look, look ! Brave Sol doth peep up from 
beneath, 

Shows us his golden face, doth on us breathe ; 
Yea, he doth compass us around with glories, 
Whilst he ascends up to his highest stories, 
Where he his banner over us displays, 
And gives us light to see our works and ways. 

Nor are we now, as at the peep of light, 
To question, Is it day or is it night? 
The night is gone, the shadows fled away, 
And now we are most certain that 'tis day. 

And thus it is when Jesus shows his face, 
And doth assure us of his love and grace. 



UPON THE PROMISING FRUITFUL- 
NESS OF A TREE. 

A comely sight indeed it is to see 
A world of blossoms on an apple tree ; 
Yet far more comely would this tree appear 
If all its dainty blooms young apples were ; 
But h,ow much more might one upon it see 
If each w r ould hang there till it ripe should be ! 
But most of all in beauty would abound 
If every one should then be truly sound. 

But we, alas ! do commonly behold 
Blooms fall apace if mornings be but cold. 
They, too, which hang till they young apples 
are, 

By blazing winds and vermin take despair. 
Store that do hang while almost ripe, we see, 
By blust'ring winds are shaken from the tree ; 
So that of many only some there be 
That grow and thrive to full maturity. 

COMPARISON. 

This tree a perfect emblem is of those 
Which do the garden of the Lord compose. 



1010 



BUNYAN'S COMPLETE WORKS. 



Its blasted blooms are motions unto good, 
Which chill affections do nip in the bud. 

Those little apples which yet blasted are 
Show some good purposes — no good fruit bear. 
Those spoil' d by vermin are to let us see 
How good attempts by bad thoughts ruin'd be. 

Those which the wind blows down while 
they are green 
Show good works have by trials spoiled been. 
Those that abide while ripe upon the tree 
Show in a good man some ripe fruit will be. 

Behold, then, how abortive some fruits are 
Which at the first most promising appear ! 
The frost, the wind, the worm, with time doth 
show 

There flow from much appearance works but 
few. 



UPON THE THIEF. 
The thief, when he doth steal, thinks he 
doth gain, 

Yet then the greatest loss he doth sustain. 
Come, thief, tell me thy gains, but do not falter. 
When summ'd, what comes it to more than the 
halter? 

Perhaps thou'lt say, The halter I defy ; 
So thou mayst say, yet by the halter die* 
Thou'lt say, Then there's an end; no, prithee, 
hold, 

He was no friend of thine that thee so told. 
Hear thou the word of God : that will thee tell 
Without repentance thieves must go to hell. 
But should it be as thy false prophet says, 
Yet naught but loss doth come by thievish ways. 

All honest men will flee thy company ; 
Thou liv'st a rogue, and so a rogue will die ; 
Innocent boldness thou hast none at all ; 
Thy inward thoughts do thee a villain call. 

Sometimes, when thou liest warmly on thy 
bed, 

Thou art like one unto the gallows led ; 
Fear as a constable breaks in upon thee ; 
Thou art as if the town was up to stone thee. 

If hogs do grunt or silly rats do rustle, 
Thou art in consternation ; think'st a bustle 
By men about the door is made to take thee ; 
And all because good conscience doth forsake 
thee. 



Thy case is so deplorable and bad 
Thou shunn'st to think on't lest thou shouldst 
be mad ; 

Thou art beset with mischiefs every way ; 
The gallows groaneth for thee every day. 

Wherefore, I prithee, thief, thy theft forbear; 
Consult thy safety, prithee have a care ; 
If once thy head be got within the noose, 
'Twill be too late a longer life to choose. 

As to the penitent thou readest of, 
What's that to them who at repentance scoff? 
Nor is that grace at thy command or pow'r, 
That thou shouldst put it off to the last hour. 

I prithee, thief, think on't and turn betime; 
Few go to life who do the gallows climb. 



OF THE CHILD WITH THE BIRD ON 
THE BUSH. 

My little bird, how canst thou sit 
And sing amidst so many thorns ? 

Let me but hold upon thee get, 
My love with honour thee adorns. 

Thou art at present little worth ; 

Five farthings none will give for thee ; 
But prithee, little bird, come forth ; 

Thou of more value art to me. 

'Tis true it is sunshine to-day, 

To-morrow birds will have a storm ; 

My pretty one, come thou away ; 

My bosom then shall keep thee warm. 

Thou subject art to cold o' nights, 

When darkness is thy covering ; 
At days thy danger's great by kites ; 

How canst thou then sit there and sing ? 

Thy food is scarce and scanty too ; 

'Tis worms and trash Avhich thou dost eat : 
Thy present state I pity do ; 

Come, I'll provide thee better meat. 

I'll feed thee with white bread and milk, 
And sugar-plums, if thou them crave ; 

I'll cover thee with finest silk, 

That from the cold I may thee save. 

My father's palace shall be thine ; 

Yea, in it thou shalt sit and sing : 
My little bird, if thou'lt be mine, 

The whole year round shall be thy spring. 



DIVINE EMBLEMS FOR YOUTH. 



1011 



I'll teacli thee all the notes at court ; 

Unthought-of music thou shalt play, 
And all that thither do resort 

Shall praise thee for it ev'ry day. 

I'll keep thee safe from cat and cur* 
No manner o' harm shall come to thee ; 

Yea, I will be thy succourer, 
My bosom shall thy cabin be. 

But lo, behold, the bird is gone ! 

These eharmings would not make her yield : 
The child's left at the bush alone, 

The bird flies yonder o'er the field. 

COMPARISON. 

This child of Christ an emblem is, 

The birds to sinners I compare; 
The thorns are like those sins of his 

Which do surround him ev'rywhere. 

Her songs, her food, and sunshine day 
Are emblems of those foolish toys 

Which to destruction lead the way — 
The fruit of worldly, empty joys. 

The arguments this child doth choose 
To draw to him a bird thus wild, 

Show Christ familiar speech doth use 
To make to him be reconcil'd. 

The bird, in that she takes her wing 

To speed her from him after all, 
Shows us vain man loves any thing 

Much better than the heavenly call. 



OF THE EOSE BUSH. 

This homely bush doth to mine eyes expose 
A very fair, yea, comely, ruddy rose. 

This rose doth always bow its head to me, 
Saying, Come pluck me, I thy rose will be ; 
Yet offer I to gather rose or bud, 
Ten to one but the bush will have my blood. 

This looks like a trepan or a decoy, 
To offer, and yet snap who would enjoy; 
Yea, the more eager on't, the more in danger, 
Be he the master of it or a stranger. 

Bush, why dost thou bear a rose if none 
must have it? 
Why dost expose it, yet claw those that crave it? 
Art become freakish, dost the wanton play, 
Or doth thy testy humour tend this way ? 



COMPARISON. 

The rose God's Son is, with his ruddy looks; 
But what's the bush, whose pricks, like tenter- 
hooks, 

Do scratch and claw the finest lady's hands, 
Or rend her clothes if she too near it stands? 

This bush an emblem is of Adam's race, 
Of which Christ came when he his Father's 
grace 

Commended to us in his crimson blood, 
While he in sinners' stead and nature stood. 

Thus Adam's race did bear this dainty rose, 
And doth the same to Adam's race expose; 
But those of Adam's race which at it catch, 
Them will the race of Adam claw and scratch. 



UPON THE BEGGAK. 
He wants, he asks, he pleads his poverty ; 
They within doors to him an alms deny : 
He doth repeat and aggravate his grief, 
But they repulse him, give him no relief; 
He begs; they say, Begone: he will not hear, 
He coughs and sighs, to show he still is there; 
They disregard him; he repeats his groans: 
They still say, Nay; and he himself bemoans; 
They call him vagrant, and more rugged grow ; 
He cries the shriller, trumpets out his woe. 
At last, when they perceive he'll take no nay, 
An alms they give him without more delay. 

COMPARISON. 

This beggar doth resemble them that pray 
To God for mercy and will take no nay, 
But wait, and count that all his hard gainsays 
Are nothing else but fatherly delays. 
Then imitate him, praying souls, and cry : 
There's nothing like to importunity. 



UPON THE HOKSE AND HIS EIDER. 

There's one rides very sagely on the road, 
Showing that he affects the gravest mode; 
Another rides tantivy or full trot, 
To show such gravity he matters not. 

Lo, here comes one amain; he rides full 
speed; 

Hedge, ditch, or miry bog he doth not heed; 
One claws it up-hill without stop or check ; 
Another down, as if he'd break his neck. 



1012 



BUNYAN'S COMPLETE WORKS. 



Now every horse has his especial guider ; 
Then by his going you may know the rider. 

COMPARISON. 

Now let us turn our horse into a man, 
The rider to a spirit, if we can : 
Then let us by the methods of the guider 
Tell every horse how he should know his rider. 

Some go as men direct, in a right way, 
Nor are they suffer' d e'er to go astray : 
As with a bridle they are govern'd well, 
And so are kept from paths that lead to hell: 
Now this good man has his especial guider, 
Then by his going let him know his rider. 

Another goes as if he did not care 
Whether of heav'n or hell he should be heir; 
The rein, it seems, is laid upon his neck, 
And he pursues his way without a check : 
Now this man (too) has his especial guider, 
And by his going he may know his rider. 

Again, some run as if resolved to die, 
Body and soul, to all eternity ; 
Good counsel they by no means can abide; 
They'll have their course whatever them be- 
tide : 

Now these poor men have their especial 
guider ; 

Were they not fools, they soon might know 
their rider. 

There's one makes head against all godli- 
ness; 

Those (too) that do profess it he'll distress; 
He'll taunt and flout if goodness doth appear, 
And those that love it he will mock and jeer : 
Now this man (too) has his especial guider, 
And by his going he may know his rider. 



UPON A PENNY LOAF. 

Thy price one penny is in time of plenty ; 
In famine doubled 'tis from one to twenty; 
Yea, no man knows what price on thee to set 
When there is but one penny loaf to get. 

COMPARISON. 

This loaf's an emblem of the word of God — 
.A thing of low esteem before the rod 
Of famine smites the soul with fear of death; 
-But then it is our all, our life, our breath. 



THE BOY AND WATCHMAKER. 
Boy. 

This watch my father did on me bestow ; 
A golden one it is, but 'twill not go, 
Unless it be at an uncertainty ; 
But as good none as one to tell a lie. 

When 'tis high day my hand will stand at nine . 
T think there's no man's watch so bad as mine, 
Sometimes 'tis sullen, 'twill not go at all, 
And yet 'twas never broke nor had a fall. 

Watchmaker. 
Your watch, tho' it be good, through want 
of skill 

May fail to do according to your will. 
Suppose the balance-wheels and spring be good, 
And all things else, unless you understood 
To manage it as watches ought to be, 
Your watch will still be at uncertainty. 
Come, tell me : do you keep it from the dust, 
And wind it duly that it may not rust? 
Take heed (too) that you do not strain the 
spring. 

You must be circumspect in ev'ry thing, 
Or else your watch will not exactly go ; 
'Twill stand, or run too fast, or move too slow. 

comparison. 

This boy resembles one that's turned from 
sin — 

His watch the curious work of grace within : 
The Watchmaker is Jesus Christ our Lord ; 
His counsel, the directions of his word. 
Then, convert, if thy heart be out of frame, 
Of this W atchmaker learn to mend the same. 
Do not lay ope thy heart to worldly dust, 
Nor let thy graces overgrow with rust ; 
Be oft renew'd in th' spirit of thy mind, 
Or else uncertain thou thy watch will find. 



ON THE CACKLING OF A HEN. 

The hen, so soon as she an egg doth lay, 
Spreads the fame of her doing what she may; 
About the yard a cackling she doth go, 
To tell what 'twas she at her nest did do. 

Just thus it is with some professing men : 
If they do aught that's good, they, like our hen, 
Cannot but cackle on't where'er they go, 
And what their right hand doth their left must 
know. 



DIVINE EMBLEMS FOR YOUTH. 



1013 



UPON A SNAIL. 

She goes but softly, but she goeth sure ; 

She stumbles not, as stronger creatures do ; 
Her journey's shorter, so she may endure, 

Better than they which do much farther go. 

She makes no noise, but stilly seizcth on 
The flow'r or herb appointed for her food ; 

The which she quietly doth feed upon, 

While others range and glare, but find no 
good. 

And tho' she doth but very softly go, 
However slow her pace be, yet 'tis sure : 

And certainly they that do travel so 
The prize which they do aim at they procure. 

Altho' they seem not much to stir or go 

Who thirst for Christ, and who from wrath 
do flee, 

Yet what they seek for, quickly they come to, 
Tho' it doth seem the farthest off to be. 

One act of faith doth bring them to that flow'r 
They so long for, that they may eat and live ; 

Which to attain is not in others' power, 

Tho' for it a king's ransom they would give. 

Then let none faint nor be at all dismay'd 
That life by Christ do seek ; they shall not 
fail 

To have it ; let them nothing be afraid : 
The herb and flow'r are eaten by the snail. 



UPON A SKILFUL PLAYER ON AN 
INSTRUMENT. 

He that can play well on an instrument 
Will take the ear and captivate the mind 
. With mirth or sadness when it is intent; 
And music into it a way doth find. 

But if one hears that hath therein no skill, 
(As often music lights of such a chance,) 

Of its brave notes they soon be weary will; 
And there are some can neither sing nor 
dance. 

COMPARISON. 

To him that thus most skilfully doth play 
God doth compare a Gospel-minister, 

That doth with life and vigour preach and pray, 
Applying right what he doth there infer. 



Whether this man of wrath or grace doth 
preach, 

So skilfully he handles every word, 
And by his saying doth the heart so reach, 
That it doth joy or sigh before the Lord. 

But some there be which, as the brute, do lie 
Under the word without the least advance; 

Such do despise the Gospel-ministry ; 
They weep not at it, neither to it dance. 



OF MAN BY NATURE. 

From God he's a backslider, 
Of ways he loves the wider ; 
With wickedness a sider, 
More venom than a spider. 

In sin he's a confider, 
A make-bait and divider ; 
Blind reason is his guider, 
The devil is his rider. 



UPON THE DISOBEDIENT CHILD. 

Children, when little, how do they delight 
us ! 

When they grow bigger, they begin to fright us. 
Their sinful nature prompts them to rebel, 
And to delight in paths that lead to hell ; 
Their parents' love and care they overlook, 
As if relation had them quite forsook. 
They take the counsels of the wanton, rather 
Than the most grave instructions of a father. 
They reckon parents ought to do for them, 
Tho' they the fifth commandment do contemn. 
They snap and snarl if parents them control, 
Altho' in things most hurtful to the soul. 
They reckon they are masters, and that we 
Who parents are should to them subject be. 
If parents fain would have a hand in choosing, 
The children have a heart still in refusing. 
They by wrong-doings from, their parents 
gather, 

And say it is no sin to rob a father. 
They'll jostle parents out of place and pow'r, 
They'll make themselves the head, and then 
devour. 

How many children, by becoming head, 
Have brought their parents to a piece of bread I 
Thus they who at the first were parents' joy 
Turn that to bitterness, themselves destroy. 



1014 



BUNYAN'S COMPLETE WORKS. 



But, wretcli'd child! how canst thou thus 
requite 

Thy aged parents for that great delight 
They took in thee when thou as helpless lay 
In their indulgent bosoms day by day? 
Thy mother, long before she brought thee forth, 
Took care thou shouldst want neither food nor 
cloth. 

Thy father glad was at the very heart 
Had he to thee a portion to impart. 
Comfort they promised themselves in thee, 
But thou, it seems, to them a grief will be. 
How oft, how willingly, brake they their sleep 
If thou, their bantling, didst but wince or weep ! 
Their love to thee was such they could have 
giv'n, 

That thou mightst live, all but their part of 
heav'n. 

But now, behold, how they rewarded are 
For their indulgent love and tender care ! 
All is forgot, this love they do despise ; 
They brought this bird up to pick out their eyes. 



UPON A SHEET OF WHITE PAPER. 

This paper's handled by the sons of men 
Both with the fairest and the foulest pen. 
'Twill also show what is upon it writ, 
Whether 'tis wisely done or void of wit. 
Each blot and blur it also will expose 
To the next readers, be they friends or foes. 

COMPARISON. 

Some souls are like unto this blank or sheet, 
(Tho' not in whiteness:) the next man they 
meet, 

Be what he will, a good man or deluder, 
A knave or fool, the dangerous intruder 
May write thereon, to cause that man to err 
In doctrine or in life, with blot and blur. 
Nor will that soul conceal wherein it swerves, 
But show itself to each one that observes. 
\A reading man may know who was the writer/ 
4.nd by the hellish nonsense the inditer. 



UPON THE FROG. 

The frog by nature is both damp and cold ; 
Her mouth is large, her belly much will hold ; 
She sits somewhat ascending — loves to be 
Croaking in gardens, tho' unpleasantly. 



COMPARISON. 

The hypocrite is like unto this frog — 
As like as is the puppy to the dog. 
He is of nature cold, his mouth is wide 
To prate and at true godliness to deride ; 
And tho' the world is that which has his love, 
He mounts his bed as if he liv'd above ; 
And though he seeks in churches for to croak, 
He neither loveth Jesus nor his yoke. 



ON THE BAB REN FIG TREE IN GOD'S 
VINEYARD. 

What ! barren here, in this so good a soil? 
The sight of this doth make. God's heart recoil 
From giving thee his blessiug, barren tree : 
Bear fruit, or else thine end will cursed be! 

Art thou not planted by the water side? 
Know'st not thy Lord by fruit is glorified? 
The sentence is, Cut down the barren tree : 
Bear fruit, or else thine end will cursed be ! 

Thou hast been digg'd about, and dunged too : 
Will neither patience nor yet dressing do ? 
The executioner is come, O tree ; 
Bear fruit, or else thine end will cursed be ! 

He that about thy roots takes pains to dig 
Would, if on thee were found but one good fig, 
Preserve thee from the axe ; but, barren tree, 
Bear fruit, or else thine end will cursed be ! 

The utmost end of patience is at hand ; 
'Tis much if thou much longer here doth stand ; 
O cumber-ground ! thou art a barren tree ; 
Bear fruit, or else thy end will cursed be ! 

Thy standing nor thy name will help at all ; 
When fruitful trees are spared, thou must fall. 
The axe is laid unto thy roots, O tree ! 
Bear fruit, or else thine end will cursed be. 



OF THE GOING DOWN OF THE SUN. 

What ! hast thou run thy race? art going 
down ? 

Why, as one angry, dost thou on us frown ? 
Why wrap thy head with clouds and hide thy 
face, 

As threatening to withdraw from us thy grace? 



DIVINE EMBLEMS FOR YOUTH. 



1015 



Oh leave us not ! When once thou hidest thy 
head 

Our horizon with darkness will be spread. 
Tell, who hath thee offended. Turn again : 
Alas ! too late ; entreaties are in vain ! 

COMPARISON. 

The Gospel here has had a summer's day, 
But in its sunshine we, like fools, did play, 



Or else fall out, and with each other wrangle, 
And did, instead of work, not much but 
jangle. 

And if our sun seems angry, hides his face, 
IShall it go down, shall night possess this 
place? 

Let not the voice of night-birds us afflict, 
And of our misspent summer us convict. 



V 



THE END. 



WESTCOTT & THOMSON, STEREOTYPEES, PHILADELPHIA. 



s 




Treatment Date: March 2005 

11 1 Thomson Park Drive 




J 



